(Sheologira/ 


PRINCETON,  N.  J. 


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s««oa....Af5C4-9  ' 


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MEMOIRS  OF 


%\ )e  American  jfolfe-&ore  ^>octet£ 

VOL,  I 
1894 


FOLK-TALES  OF  ANGOLA 


FIFTY  TALES \ WITH  KI-MBUNDU  TEXT 
LITERAL  ENGLISH  TRANSLA  TION 
INTRODUCTION \ AND  NOTES 

V 


OF 

FEB  4 - 1927* 


COLLECTED  AND  EDITED 


BY 

HELI  CHATELAIN 

LATE  V.  S.  COMMERCIAL  AGENT  AT  LOANDA,  WEST  AFRICA 


•y 


BOSTON  AND  NEW  YORK 

for  €Ije  American  jpoIft^Hore  ^ocictp  &p 

G.  E.  STECHERT  & C9. 


1894 


Copyright,  1894, 

Bv  THE  AMERICAN  FOLK-LORE  SOCIETY. 


All  rights  reserved. 


PREFACE. 


Early  in  1885  I landed  at  Loanda,  as  pioneer  and  linguist  of 
Bishop  William  Taylor’s  self-supporting  missions  in  Africa.  My 
duty  was  to  acquire  the  languages,  impart  them  to  the  mission- 
aries, and  prepare  grammars,  vocabularies,  translations,  and  other 
elementary  books  needed  by  missionaries  in  the  course  of  their 
labors. 

During  the  first  two  years  spent  at  Loanda  the  necessity  of 
supporting  myself  and  the  station  by  means  of  tuition,  which  had 
to  be  given  in  the  Portuguese  tongue,  added  to  chronic  dysentery 
and  fevers,  left  me  practically  no  time  for  the  study  of  the  native 
language.  But  I was  compelled  to  master  Portuguese,  which  in 
Angola  is  indispensable  for  dealing  with  the  educated  classes,  and 
is  always  of  utility  in  intercourse  with  the  common  natives. 

My  attempts  to  acquire  the  native  language  in  Loanda,  though 
largely  unsuccessful,  taught  me  several  things:  (1)  that  the  books 
hitherto  published  on  the  language  were  worse  than  useless,  being 
positively  misleading;  (2)  that  the  Portuguese  and  the  educated 
natives  were  not  to  be  relied  on  as  informants ; (3)  that  the  form 
of  speech  in  daily  use  among  Loanda  natives,  needlessly  mixed 
with  Portuguese  elements,  offers  poor  material  for  the  study  of  the 
genuine  Ki-mbundu ; (4)  that  the  latter,  and  not  Ambundo,  Bunda, 
N’bundo,  or  any  of  the  other  current  terms,  is  the  only  satisfactory 
and  proper  name  of  the  native  tongue. 

My  third  year  was  spent  in  the  interior,  chiefly  at  Malange,  the 
farthest  inland  settlement  of  the  Portuguese,  and  the  point  of  con- 
vergence of  important  trade  routes.  Here  I had  better  opportunities 
for  linguistic  studies,  although  the  necessity  of  teaching  in  Portu- 
guese still  left  me  only  a few  late  hours  of  the  night  for  the  record 
of  daily  observations. 

Before  the  close  of  the  year  I had  collected  about  three  thousand 


VI 


Preface . 

words,  discovered  the  principal  rules  of  Ki-mbundu  phonology,  mor- 
phology, and  syntax,  and  firmly  established  the  following  important 
facts  : (i)  that  the  dialects  spoken  at  and  between  Loan  da  and 
Malange  are  mutually  intelligible,  while  those  of  Kisama,  Lubolo, 
Songo,  Ndongo,  and  Mbondo  become  so  after  very  little  practice ; 
that,  accordingly,  all  these  dialects  form  one  language,  and  that 
books  printed  in  either  the  Loanda  or  Mbaka  dialect  would  be  use- 
ful to  these  tribes  ; (2)  that  the  political  and  commercial  impor- 
tance of  the  Loanda  district,  where  Ki-mbundu  is  the  vernacular, 
the  number  and  partial  civilization  of  the  inhabitants,  the  vast 
extra-territorial  use  of  the  language  — in  the  coast-belt,  wherever 
there  are  to  be  found  Portuguese  traders,  troops,  or  authorities, 
and  eastward  as  far  as  the  Lualaba,  wherever  the  ubiquitous 
Ambaquista  (native  of  Mbaka)  has  penetrated  — fully  warranted  the 
founding  of  a Kimbundu  literature  ; (3)  that  I was  at  the  time  the 
only  person  willing  and  able  to  spend  and  be  spent  in  this  laborious 
task. 

The  sense  of  this  great  need  of  the  Angolan  people  brought  me 
back  to  civilization.  During  1888,  while  recuperating  in  the  moun- 
tains of  the  Swiss  Jura,  at  the  house  of  my  mother,  I wrote  and 
published  a primer  and  a gospel,  as  well  as  the  first  reliable  gram- 
mar of  Ki-mbundu,  and  prepared  a dictionary  of  the  same.  The 
specimens  of  the  language,  namely,  proverbs,  riddles,  and  two  short 
tales,  contained  in  this  grammar,  were  also  the  first  examples  of 
Ki-mbundu  folk-lore  placed  before  the  public. 

In  1889  I was  again  in  America,  and  accompanied  as  philologist 
the  United  States  Scientific  Expedition  to  West  Africa  (called  also 
the  “ Pensacola  Eclipse  Expedition  ”)  as  far  as  Loanda.  Here  and 
in  the  neighborhood  I took  especial  pains  to  obtain  folk-tales  and 
proverbs,  and  succeeded  in  securing  hundreds  of  the  latter  and  about 
a dozen  of  the  former.  My  intention  was  to  publish  this  material 
in  one  of  the  volumes  containing  the  contemplated  Reports  of  the 
Expedition. 

A few  days  prior  to  my  sailing  once  more  for  America,  Jeremiah, 
my  former  pupil  and  friend  of  Malange,  arrived  at  Loanda  and 
volunteered  to  accompany  me  to  Christendom.  To  him  I owe 
the  bulk  of  my  tales  and  the  best  of  them,  as  also  much  reliable 
information  in  regard  to  native  beliefs  and  customs.  A few  of  his 
stories  were  written  on  shipboard ; the  greater  part  were  dictated, 


Preface . vii 

and  subsequently  type-written  by  him  at  Vineland,  N.  J.,  in  1890 
and  1891. 

In  June,  1891,  when  I returned  to  Angola  as  United  States  Com- 
mercial Agent,  the  manuscript,  consisting  of  eighty  folk-tales,  with 
interlinear  translation  and  notes,  was  practically  ready  for  the  press. 
It  was  then  hoped  that  the  Smithsonian  Institution  would  undertake 
its  publication.  Since  that  time  additional  stories  have  been  col- 
lected, and  now  there  is  material  available  for  one  or  two  additional 
volumes.  Proverbs,  riddles,  and  songs  have  also  accumulated,  so 
that  the  present  volume,  containing  fifty  tales,  is  only  a first  in- 
stalment of  what  I intend  fo  publish  as  soon  as  means  are  forth- 
coming. 

This  will  meet  the  objections  of  those  who  would  have  preferred 
to  find  in  this  volume  examples  of  all  the  classes  of  native  traditional 
literature.  The  remarks  already  made  will  also  account  for  the 
prominence  of  the  linguistic  features  of  this  book,  which  is  intended 
to  serve  as  a text-book  for  students  of  African  languages  as  well  as 
for  students  of  comparative  folk-lore.  The  scientific  reader  will 
appreciate  the  local  coloring  of  the  literal  version  and  the  proof  of 
genuineness  given  by  adding  the  original  text. 

The  Comparative  Notes  are  not  intended  to  be  exhaustive,  but 
simply  to  give  a few  stray  hints  to  the  folk-lorist,  and  to  furnish  the 
general  reader  with  some  idea  of  the  world-wide  dissemination  of 
folk-tales  and  of  mythologic  elements.  Those  who  are  acquainted 
with  the  animal  tales  of  American  negroes  will  readily  recognize 
their  variants  in  this  collection.  Fictitious  tales  (mi-soso),  including 
animal  stories,  are  placed  first,  and  followed  by  narratives  taken  to 
be  the  records  of  events  ( maka ) ; historical  traditions  ( tna-lunda ) 
are  left  for  future  publication.  Within  each  class  the  tales  are 
grouped  with  the  intention  of  bringing  together  those  mutually 
explanatory. 

The  chapter  on  African  folk-lore,  in  the  Introduction,  was  written 
in  1890-91.  Students  of  folk-lore  will  notice  that  recent  articles 
contained  in  folk-lore  journals,  and  easily  accessible  to  specialists, 
are  not  mentioned.  Since  1890,  Stanley’s  expedition  into  “Darkest 
Africa”  has  furnished  a contribution  to  African  folk-lore  in  J.  M. 
Jephson’s  “Stories  told  in  an  African  Forest.”  J.  McDonald,  in 
“Folk-Lore”  (London),  and  E.  Jacottet,  in  “Revue  des  Traditions 
Populaires  ” (Paris),  have  published  interesting  articles  on  Bantu 


Vlll 


Preface . 

folk-lore.  Very  recently  Dr.  C.  G.  Buttner  has  published  an  “An- 
thologie  aus  der  Suaheli-Litteratur  ” (Berlin,  E.  Felber,  1894),  which 
appeared  but  a few  days  before  the  author’s  death.  As  this  excel- 
lent work  is  a publication  and  translation  of  Swahili  manuscripts,  it 
is  not  surprising  that  only  one  story  is  entirely  African.1  The  bulk 
of  the  written  literature  of  Zanzibar  is,  naturally,  either  wholly  or 
in  large  measure  of  Arabian  origin. 

No  collector  of  folk-tales  in  a virgin  field  will  be  astonished  to 
hear  that  mountains  of  prejudice  were  to  be  overcome  by  dint  of 
diplomacy,  perseverance,  and  remuneration  before  Angolan  natives 
could  be  induced  to  reveal  the  treasures  of  their  traditional  lore  to 
a stranger  armed  with  pencil  and  paper.  Now  the  spell  is  broken, 
and  not  a few  natives  volunteer,  for  a compensation,  to  have  their 
stories  taken  down  in  writing. 

The  future  of  native  Angolan  literature  in  Ki-mbundu,  only  nine 
years  ago  so  much  derided  and  opposed,  is  now  practically  assured. 
J.  Cordeiro  da  Matta,  the  negro  poet  of  the  Quanza  River,  has  aban- 
doned the  Portuguese  muse  in  order  to  consecrate  his  talents  to  the 
nascent  national  literature.  The  autodidactic  and  practical  Amba- 
quistas  of  the  interior  have  begun  to  perceive  the  superiority,  for 
purposes  of  private  correspondence,  of  their  own  tongue  to  the  Por- 
tuguese,— to  them  what  Lacin  is  to  the  Lusitanian  peasant ; finally, 
indications  are  not  wanting  that  the  Portuguese  authorities,  civil 
and  ecclesiastic,  are  becoming  awake  to  the  importance  of  a general 
language  like  the  Ki-mbundu  as  a link  between  the  official  speech 
and  the  multitudinous  Bantu  dialects  of  their  vast  province  of 
Angola. 

In  Africa,  Portugal  is  caught  as  in  a trap  between  powerful  and 
encroaching  neighbors,  each  one  of  whom  is  more  than  her  match. 
The  only  safeguard  of  the  last,  but  still  magnificent  remnant  of  her 
once  unequalled  colonial  empire  lies  in  the  affection  of  her  African 
subjects  ; and  in  no  wise  can  she  secure  this  better  than  by  giving 
them  what  they  desire,  have  patiently  awaited,  and  are  promised 
by  the  Constitution  — namely,  a rational  system  of  elementary, 
industrial,  and  higher  education.  Nor  can  the  primary  school  be  a 
success  so  long  as  teacher  and  pupil  are  expected  to  read  and  write 
a language  which  neither  understands. 

To  the  Department  of  State  at  Washington  and  to  the  American 

1 Der  Fuchs  nnd  das  Wiesel \ a parallel  of  our  No.  XXIX. 


Preface . ix 

Geographical  Society  are  due  my  thanks  for  the  plates  of  my  two 
maps  of  Angola. 

It  will  give  me  pleasure  to  receive  suggestions  or  criticisms  from 
any  person  interested  in  African  philology  or  folk-lore. 

HELI  CHATELAIN. 

New  York,  February  i,  1894. 


Permanent  Address : 
Care  of  National  Museum, 
Washington,  D.  C. 


♦ 


CONTENTS 


Introduction.  page 

I.  Description  of  Angola 1 

II.  Angolan  Folk-Lore 15 

III.  Literature  of  Ki-mbundu 23 

IV.  Pronunciation  of  Ki-mbundu 25 

I.  Ngana  Fenda  Maria.  Version  A 29 

Version  B 43 

II.  Fenda  Maria  and  her  Elder  Brother  nga  Nzua  . . 53 

III.  Na  Nzua  dia  Kimanueze 65 

IV.  The  Woman  who  Longed  for  Fish 83 

V.  Sudika-Mbambi 85 

VI.  Ngana  Samba  and  the  Ma-kishi 97 

VII.  The  Girls  and  the  Ma-kishi 103 

VIII.  The  Children  of  the  Widow 111 

IX.  The  Kianda  and  the  Young  Woman 115 

X.  The  Four  Uouas 117 

XI.  Mr.  Carry-me-not  and  Mr.  Tell-me-not  . . . .125 

XII.  Mutelembe  and  Ngunga 127 

XIII.  The  Son  of  Kimanaueze  and  the  Daughter  of  Sun  and 

Moon 131 

XIV.  A Bride  and  her  Brothers-in  Law 141 

XV.  The  Lions  and  Kimona-ngombe 145 

XVI.  The  Blacksmith  and  the  Blackbirds 151 

XVII.  Man  and  Turtle 153 

XVIII.  Nianga  dia  Ngenga  and  Leopard 157 

XIX.  The  Child  of  Hunter  and  the  Child  of  Deer  . . 159 

XX.  Diniana  dia  Ngombe  and  Deer  . . . . . .159 

XXI.  Leopard,  Antelope  and  Monkey.  Version  A . . . 161 

Version  B .173 

XXII.  Leopard,  Monkey,  and  Hare 183 

XXIII.  Leopard  and  the  Other  Animals 189 

XXIV.  The  Young  Leopard  and  the  Young  Goat  . . .191 

XXV.  Hare  and  Leopard 197 

XXVI.  The  Lawsuit  of  Leopard  and  Antelope  ....  197 

XXVII.  Lion  and  Wolf 201 


xii  Contents . 

XXVIII.  Elephant  and  Frog  . 203 

XXIX.  Fox  and  Mole  203 

XXX.  Cock  and  Fox 207 

XXXI.  Jackal  and  Hare 209 

XXXII.  Squirrel  and  the  Kingship 21 1 

XXXIII.  Dog  and  the  Kingship 211 

XXXIV.  Dog  and  Lizard 213 

XXXV.  Dog  and  Jackal 213 

XXXVI.  The  House-Hog  and  the  Wild  Boar  . . . .215 

XXXVII.  Partridge  and  Turtle 215 

XXXVIII.  Frog  and  his  Two  Wives 217 

XXXIX.  Nianga  dia  Ngenga  and  his  Dogs 219 

XL.  King  Kitamba  kia  Xiba 223 

XLI.  The  Young  Man  and  the  River 229 

XLII.  Kingungu  a Njila  and  Ngundu  a Ndala  . . .233 

XLI  1 1.  Two  Men,  One  Woman 235 

XLIV.  A Father-in-Law  and  his  Son-in-Law  ....  239 

XLV.  The  Young  Man  and  the  Skull  . . . . . .243 

XLVI.  The  White  Man  and  the  Negro 243 

XLVII.  The  Lion  is  Strong;  so  is  Friendship  Strong.  . . 245 

XLVI  1 1.  The  Builder  of  Ability  and  the  Builder  of  Haste  . 247 

XLIX.  The  Past  and  the  Future 247 

L.  Ngunza  Kilundu  kia  Ngunza 249 

Notes 253 

List  of  Works  on  African  Folk-Lore,  cited  in  the  Introduction  310 

Appendix — Music 311 

Index 3*3 


INTRODUCTION, 


i. 


Extent. 


DESCRIPTION  OF  ANGOLA. 

As  defined  by  the  recent  treaties  with  Germany,  Eng- 
land, and  the  Kongo  State,  the  Portuguese  province  oi 
Angola  is  one  of  the  largest  territorial  divisions  of  Africa.  Owing 
to  its  geographic  situation,  variety  of  climates,  resources  of  soil, 
mineral  wealth,  and  the  progress  already  made  in  civilization,  its 
intrinsic  value  and  other  possibilities  surpass  those  of  any  other 
tropical  African  possession.  From  40  40'  to  170  20 ' south  latitude, 
it  owns  over  twelve  degrees  of  seacoast,  with  the  two  best  harbors 
of  the  whole  West  Coast,  the  mouth  of  the  Kongo,  and  the  Bay  of 
Loanda. 

To  the  interior  it  extends  to  the  Zambesi  River  from  its  bend  to 
its  source,  to  the  Kassai  River  from  Lake  Dilolo  to  7q  south  lati- 
tude, and  to  the  Kuangu  River  from  8°  to  6°  south  latitude.  In 
the  north,  its  boundary  runs  along  the  6°  south  latitude  and  a long 
stretch  of  the  Kongo  River.  To  this  must  be  added  the  “ enclave  ” 
of  Kabinda.  Thus  this  province  forms  a slightly  irregular  quad- 
rangle, covering  about  1,250,000  square  kilometers. 

In  the  south,  it  borders  on  German  Southwest  Africa,  in  the 
southeast  on  British  Zambesia ; and  the  Kongo  State  is  its  eastern 
and  northern  neighbor. 

As  regards  geographic  latitude,  the  whole  of  Angola  is 
Conditions.  tropical,  but  the  temperature  is  everywhere  advanta- 
geously modified : on  the  coast,  by  the  sea-breeze  and  a 
high  bluff,  where  the  heat  in  the  shade  is  never  disagreeable ; in  the 
interior,  by  the  elevation  of  the  land.  Of  course  the  distance  of 
twelve  degrees  between  the  extreme  north  and  south  latitudes  im- 
plies a variety  of  climates  irrespective  of  orographic  conditions. 
From  north  to  south  the  country  may  be  aptly  divided  into  four 
zones  or  belts  : — 

1.  The  coast-belt,  between  50  and  150  miles  wide,  with  an  aver- 
age altitude  of  100  to  150  feet;  more  or  less  sterile,  because  of  its 


2 


Introduction . 


sandy  soil,  but  rich  enough  in  subterranean  water  to  become  valu- 
able as  soon  as  capital  introduces  wells  and  pumps. 

2.  The  mountain-belt,  formed  by  the  lace-work  of  erosion  on  the 
partition  wall  between  the  highlands  and  the  low  coast-belt,  with 
occasional  signs  of  volcanic  action.  This  is  also  the  zone  of  luxu- 
riant vegetation  and  mineral  treasures,  of  grand  scenery,  of  sultry 
vale  bottoms  and  breezy  peaks,  of  cascades  and  inspiring  panoramas. 

3.  The  plateau,  or  highland,  belt,  extending  from  the  Kongo  to 
the  Kunene,  and  rising  from  2,000  to  6,000  feet.  This  is  the  realm 
of  the  prairie  and  parkland,  the  home  of  antelopes,  gazelles,  zebras, 
and  of  herds  of  sleek  cattle  ; the  foreordained  granary  and  live-stock 
ground  of  the  coming  century.  Its  general  aspect  differs  little  from 
that  of  undulating  lands  in  the  temperate  zone. 

In  its  southern,  and  widest  portion,  rising  between  3,000  and  6,000 
feet  above  sea-level,  the  white  race  can  and  will  get  acclimated,  and 
thence  raise  the  sunken  native  population  of  Southwest  Central 
Africa  to  its  own  moral  and  political  level. 

4.  The  fourth  zone,  a recent  accession,  and  still  unoccupied,  may 
be  called  the  inland  depression,  and  is  formed  by  the  Kuangu  and 
Upper  Zambesi  basins,  separated  by  the  high  flats  of  their  water- 
shed. 

Rather  low,  swampy,  distant,  and  covered  by  the  darkness  of  our 
ignorance,  this  region  is  at  present  uninviting  to  the  civilized  man  ; 
but  its  rich  soil  and  its  wide  network  of  water-ways  navigable  by 
river-steamers,  will  one  day  make  it  no  less  desirable  than  its  more 
advanced  western  sisters. 

As  a rule  it  may  be  stated  that,  as  moist  heat  is  detrimental  to 
the  white  organism,  while  beneficial  to  vegetation,  the  most  fertile 
regions  are  also  the  most  unhealthful,  and  that  the  most  salubrious 
districts  are  the  least  favored  as  regards  vegetation.  This  rule,  how- 
ever, has  many  exceptions.  Thus,  on  the  coast  north  of  Benguella 
it  is  possible  for  whites,  with  a sound  constitution,  who  can  afford 
the  comforts  of  life  and  an  occasional  trip  to  the  moderate  zone,  to 
live  a goodly  number  of  years  ; though  not  without  paying  their 
tribute  in  fevers  and  other  endemic  troubles.  Yet,  as  a race,  the 
whites  cannot  expect  to  prosper  anywhere  in  Angola  north  of  n° 
south  latitude.  American  negroes,  however,  though  suffering  in- 
dividually, would,  as  a race,  find  a genial  home  in  all  the  highland 
of  the  interior. 

Thus,  again,  the  high  plateaus  of  the  province,  south  of  n°,  while 
perfectly  adapted  for  the  white  race,  are  by  no  means  sterile.  They 
will  yield  abundant  crops  of  all  that  is  produced  in  the  sub-tropical 
and  temperate  zones.  But,  before  it  can  offer  any  inducement  to 
white  settlers,  the  highland  must  be  connected  with  the  seaports 


Description  of  Angola.  3 

by  means  of  railways,  and  the  duties  on  necessary  articles  must  be 
abolished,  or  not  exceed  ten  per  cent,  ad  valorem. 

The  mean  temperature  of  Loanda  is  230  centigrade,  that  of  Ma- 
lange,  19. 50,  that  of  Mossamedes,  20°.  The  average  temperature  of 
the  coolest  month  is  : at  Loanda,  14. 6°  centigrade,  at  Malange,  4.30  ; 
of  the  hottest  month,  at  Loanda,  31. 70  at  Malange,  320. 

The  staple  exports  are : (1)  india-rubber,  which  is  still 
Resources?^  found  in  the  forests  of  the  Kuangu  basin,  and  imported 
from  the  Kongo  State  ; (2)  gum-copal,  and  other  gums, 
the  collecting  of  which  constitutes  the  main  occupation  and  source 
of  income  of  thousands  of  natives  ; (3)  coffee,  growing  spontane- 
ously and  cultivated  in  the  mountainous  zone  from  the  Kuanza  to 
the  Mbidiji  River,  but  susceptible  of  cultivation  through  the  whole 
length  of  said  zone;  (4)  wax,  which  is  produced,  to  some  extent, 
among  most  independent  tribes ; (5)  hides,  near  white  settlements ; 
(6)  orchilla-weed,  which  is  exclusive  to  the  arid  coast-belt;  (7) 
palm-oil,  which  comes  from  the  river  banks ; (8)  ivory,  which  is 
mostly  brought  to  the  coast  from  hunting  grounds  back  of  Angola. 
A few  herds  of  elephants  are  still  found  in  the  southeastern  corner 
of  the  province. 

As  to  mineral  resources,  copper,  though  no  longer  exploited  in 
exportable  quantities,  is  found  at  Bembe  and  many  other  points  of 
the  mountain-belt ; gold  is  found  in  the  sand  of  the  Lombiji  River  ; 
silver  is  said  to  exist  in  the  mountains  of  Ngola;  iron  is  abundant 
everywhere ; salt  is  exported  from  Kisama,  and  coal  crops  up  at 
Dondo.  Clay  for  brick  and  tiles,  or  limestone,  sandstone,  and  gran- 
ite for  building  purposes  are  nowhere  lacking. 

The  exports  of  Angola  for  1890  amounted  to  slightly 
Shipping!*  below  $5,ooo,ooo,  the  imports  to  $5,350,000.  Regular 
lines  of  steamers,  two  Portuguese,  one  English,  one  Ger- 
man, one  French,  one  Belgian  (Kongo),  one  Dutch,  connect  the 
province  with  Europe. 

The  principal  ports  are:  Kabinda,  Kongo,  Ambrizette,  Ambriz, 
Loanda,  Novo  Redondo,  Benguella,  Mossdmedes. 

A line  of  three  steamboats  plies  on  the  Quanza  River,  between 
Loanda  and  Dondo ; and  the  lower  courses  of  the  Lifune,  Dande, 
Bengo,  and  Longa  are  accessible  to  sailing  crafts. 

The  railroad  from  Loanda  to  the  interior  is  built  as  far  as  the 
Lukala  River,  and  Catumbela  is  connected  with  Benguella  by  a small 
railway ; yet  the  whole  produce  of  the  interior  is  still  brought  down 
to  the  coast  by  caravans  of  native  traders,  of  whom  the  Mbaka  (Am* 
baca),  and  Kasanji  (Cassange),  with  terminus  at  Dondo  or  Loanda, 
and  the  Mbalundu  (Bailundo),  and  Viye  (Bihe),  with  terminus  at 
Benguella,  are  the  most  important. 


4 


Introduction . 


The  province,  as  governed  by  Portugal,  is  divided  into 
DivSion.  four  districts  : ( i.)  In  the  north,  the  recently  organized 
Kongo  District,  with  capital  and  governor  at  Kabinda. 
(2.)  The  central  District  of  Loanda,  with  this  city  as  provincial  and 
districtal  capital,  and  residence  of  the  Governor-General,  who  is  also 
districtal  governor.  (3.)  The  District  of  Benguella,  with  governor  at 
this  port.  (4.)  In  the  south,  the  modern  District  of  Mossamedes, 
with  this  city  as  capital. 

Each  district  is  subdivided  into  “ Concelhos,”  which  may  be  com- 
pared with  counties,  and  these  again  into  Divisions,  which  corre- 
spond in  some  respects  to  townships. 

The  Governor-General  and  the  District  Governors,  with  right  royal 
powers,  are  by  tradition  naval  officers  ; the  “ chefes  ” of  the  “ Con- 
celhos ” are,  as  a rule,  officers  of  the  colonial  army  ; and  the  “ com- 
mandantes  ” of  the  divisions  are  resident  traders  or  educated  na- 
tives. 

In  the  Kongo  District,  the  heads  of  the  “ Concelhos  ” are  called 
“ Residentes,”  and  are  five  in  number.  Being  part  of  the  Kongo 
Basin,  this  district  is  placed  under  the  liberal  regime  of  the  Act  of 
the  Berlin  Conference  ; which  will,  however,  soon  be  modified  by 
the  adoption  of  the  Brussels  Act.  The  other  three  districts  are 
under  the  old  regime  of  high  tariff  and  differential  duties. 

The  residences  of  the  Kongo  District  are  : Kabinda,  Kakongo,  S. 
Salvador,  St.  Antonio,  and  Ambrizette. 

The  “ Concelhos  ” into  which  the  District  of  Loanda  is  divided 
are  : — 

Loanda,  Barra  do  Bengo,  Icolo  e Bengo,  Barra  do  Dande,  Alto 
Dande,  Ambriz,  Encoge,  Zenza  do  Golungo,  Golungo  Alto,  Cazengo, 
Ambaca,  Duque  de  Bragan$a,  Talla  Mungongo,  Malange,  Pungo 
Andongo,  Cambambe  (Dondo),  Massangano,  Muxima,  Novo  Re- 
dondo. 

The  “ Concelhos  ” of  the  District  of  Benguella  are  : — 

Benguella,  Catumbella,  Egypto,  Caconda,  Quillengues,  Dcmbe 
Grande.  The  new  posts  of  Bailundo,  Bihe,  and  Cubango  are  not  yet 
4<  Concelhos/’ 

The  “ Concelhos  ” of  the  District  of  Mossdmedes  are  : — 

Mossamedes,  Bumbo,  Lubango,  Humpata,  Huilla,  Gambos,  Humbe. 

The  boundaries  of  the  districts  coincide  to  some  ex- 
DivbiSfphic  tent  with  those  of  the  nations  constituting  the  native 
population  of  the  province.  Thus  the  Kongo  nation 
occupies  most  of  the  Kongo  District,  but  overlaps  the  northern  part 
of  the  Loanda  District.  The  latter  is  occupied  by  the  Angola 
(. A-mbundu ) nation,  whose  name  has  been  extended  to  the  whole 
Province. 


Description  of  Angola . 5 

The  District  of  Benguella  is  all  occupied  by  the  Ovi-mbundn  nation 
and  tribes  closely  allied. 

The  people  of  the  District  of  Mossamedes  do  not  seem  to  form 
an  ethnic  unit,  but  differ  little  from  the  Ovi-mbundu  stock,  though 
many  have  more  affinities  with  the  kindred  Ova-Herero  and  Ova- 
Ndonga  group  of  the  German  possessions. 

The  people  beyond  the  Kuangu  and  those  of  the  Zambesi  Basin, 
are  not  yet  administered  by  Portuguese  authorities,  and  are  not  com- 
prehended in  any  of  the  above  districts. 

The  tribes  of  the  Kongo  nation,  as  far  as  included  in  Angola,  are  r 

(1.)  Ngoio,  occupying  the  Kabinda  enclave , north  of  the  Kongo 
River.  (2.)  Solongo  and  (3)  the  Eshi-Kongo  proper  ; both  south  of 
the  Kongo  River.  (4.)  Mbamba,  on  the  Mbidiji  River  and  in  scat- 
tered colonies.  (5.)  Luangu,  scattered  as  wandering  blacksmiths, 
but  settled  in  strong  colonies  in  the  upper  Dande  basin.  (6.)  Hungu, 
around  the  headwaters  of  the  Loji  and  Lukala  (Lucalla)  rivers. 

The  tribes  of  the  Angola,  or  A-mbundu,  nation  are  : — 

(1.)  The  federation  known  as  Ji-ndembu  (Dembos),  between  the 
Dande  and  the  Lifune  rivers.  Still  independent 

(2.)  The  Mbaka,  comprising,  besides  Ambaca,  much  of  Golungo 
Alto,  Cazengo,  Malange,  Duque  de  Braganqa,  and  scattered  in  small 
colonies  as  far  as  the  Kassai  River.  Subdued. 

(3.)  The  Ngola  (proper)  or  Ndongo,  in  the  Hamba  basin.  Inde- 
pendent. 

(4.)  The  Mbondo,  northeast  of  Malange,  on  the  watershed  of  the 
Kuangu,  Quanza,  dnd  Lukala  basins.  Half  subdued. 

(5.)  The  I-mbangala,  or  Kasanji,  between  the  Tala  Mungongo  de- 
pression and  the  Kuangu  River,  east  of  Malange.  Independent 

(6.)  The  Songo,  divided  into  Great  and  Little,  occupying  the  whole 
right  basin  of  the  Quanza  from  Malange  to  Viye  (Bihe).  Mostly  in- 
dependent. 

(7.)  The  Haku,  between  the  upper  Quanza  and  Ngango  rivers,  on 
the  left  bank  of  the  former.  Independent. 

(8.)  The  Lubolo,  between  Haku  and  Dondo,  on  the  left  bank  of 
the  Quanza.  Independent. 

(9.)  The  Kisama,  between  the  Quanza,  the  Longa  River,  and  the 
sea.  Independent. 

To  these  must  be  added  the  mixed  population  under  Portuguese 
rule,  which  forms  all  the  larger  settlements  on  the  right  bank  of  the 
Quanza  River,  between  Malange  and  the  sea.  The  Loanda  type  pre- 
dominates in  this  section  so  much  that,  but  for  its  mixed  elements 
and  semi-civilized  state,  it  might  be  called  the  Loanda  tribe.  It  is 
the  most  advanced  in  European  civilization  and  corruption. 

The  tribes  between  the  Longa  River  and  Egito  occupy  a some- 


6 


Introduction . 


what  isolated  position.  They  are  the  Mbwiyi  (Amboim)  between 
the  Keue  (Cuvo)  and  the  Longa  rivers,  the  Ba-sumbe  and  Ba-sele, 
north  and  south  of  Novo- Redondo,  and  farther  inland  the  Kibala. 

The  Ovi-mbundu  people  are  the  Highlanders  of  Angola.  They 
embrace  the  people  between  the  headwaters  of  the  Quanza  and  the 
coast  region.  The  principal  tribes  are  the  Mbalundu  (Baiiundo)  and 
Viye  (Bihe),  forming  one  linguistic  stock.  Smaller  tribes  are  the 
Ndulu  and  Ma-lemba  on  the  left  bank  of  the  upper  Kuanza. 

The  various  tribes  of  the  Nano  (i.  e.  Highland)  between  the  upper 
Kunene  and  the  depression  belong  to  the  same  group. 

Along  the  coast  and  small  river  courses  are  found  : the  Ba-ndombe, 
Ba-Kuando,  Ba-Kuise,  Ba-Koroka,  Ba-Kaoko,  which  are  little  known, 
but  owing  to  their  savage  state  all  the  more  interesting. 

The  larger  tribes  of  the  District  of  Moss&medes,  excepting  those 
of  the  coast,  just  mentioned,  are : the  Ba-Ngambue  (Gambos)  Ba- 
nianeka,  Ba-londo,  Ba-nkumbi,  Hai,  Jau,  Ba-ximba  and  Ba-kubale. 
Beyond  the  Kunene  River  are  the  Kua-mati,  Kua-niama,  Handa, 
Nyemba,  Fende,  and  the  Ba-kankala  of  the  yellow  Bushmen  race. 

In  the  fourth  climatic  zone,  which  is  formed  mainly  by  the  recent 
accessions  of  Angola,  what  is  now  known  as  its  political  zone  of  in- 
fluence, we  find  from  north  to  south,  in  whole  or  in  parts,  the  fol- 
lowing nations  and  tribes  : — 

The  Ma-Xinji  (Ma-shinji),  on  the  right  bank  of  the  Kuangu,  eth- 
nically, but  not  politically,  allied  with  the  Ma-Kioko. 

The  Lunda,  farther  east,  once  the  greatest  nation  between  Tanga- 
nyika and  Loanda,  now  almost  annihilated  by  civil  wars  and  the 
slave-raiding  Ma-Kioko. 

The  Minungu,  on  the  upper  Kuangu,  neighbors  of  the  Ma-Songo 
and  Ma-Kioko. 

The  Ma-Kioko  or  Ba-Chibokue,  along  the  upper  course  of  Kassai, 
and  now  far  scattered  as  bold  hunters,  traders,  and  slave-raiders. 

The  Ngangela,  east  of  Viye  (Bihe). 

The  A-mbuela,  south  of  the  Ngangela,  and  occupying  most  of  the 
southeast  comer  of  Angola,  as  recently  enlarged. 

The  Ba-rotse,  in  the  upper  Zambesi  valley,  who  are,  by  treaty, 
divided  between  England  and  Portugal,  as  the  Lunda  are  between 
Portugal  and  the  Kongo  State. 

The  Ma-mbunda  on  the  Lower  Kubango  River. 

What  constitutes  a nationality  in  the  natural  state  is 
amiTts  Directs,  much  less  the  political  organization  than  the  language. 

Our  ethnologic  division  into  nations  and  tribes  corre- 
sponds to  the  linguistic  division  into  languages  and  dialects.  The 
people  speaking  one  language  constitute  a nation,  and  each  tribe  has 
its  own  dialect.  The  political  predominance  of  a tribe  makes  its 


7 


Description  of  A 71  go  la. 

dialect  the  basis  of  the  national  literary  language,  which  is  enriched 
and  developed  by  the  assimilation  of  forms  and  words  from  the 
various  dialects.  Thus  the  court-dialect  of  Kongo  becomes  the  liter- 
ary language  of  the  Kongo  group ; and  the  dialects  of  Loanda  and 
Mbaka  form  the  basis  of  the  literary  Ki-mbundu. 

Angola  proper  is  limited,  in  the  west  by  the  ocean,  in  the  north 
by  the  Daride  (Ndanji)  and  Susa  rivers,  in  the  east  by  the  Kuangu, 
in  the  south  by  the  Longa  River  and  the  boundary  line  between  the 
Lubolo  and  Mbalundu  tribes. 

The  dialects  of  the  Ki-mbundu  language  are  those  of  the  tribes 
already  enumerated  above  : Kisama,  Lubolo,  Songo,  Mbondo,  Ndon- 
go  or  Ngola,  Mbaka,  and  that  of  Loanda.  Besides  these,  there  are 
on  the  borders  some  intermediate  dialects,  which  partake  almost 
equally  of  the  languages  north  and  south  of  them  . Thus  the  Mbamba 
and  Hungu  in  the  north,  the  Holo  in  the  northeast,  the  Haku  and 
Sele  in  the  south. 

All  the  stories  of  the  present  work  belong  to  the  Ki-mbundu  group, 
that  is,  to  Angola  proper,  and  to  various  tribes ; but  all  are  written 
in  the  two  main  dialects  of  the  semi-civilized  population  : the  Loanda 
and  the  Mbaka. 

Therefore  we  limit  the  ethnologic  data  which  follow  to  the  Ki- 
mbundu  stock.  Still  most  of  them  apply  as  well  to  the  neighboring 
groups  in  the  north,  east,  and  south. 

Every  native  community  however  small  or  large,  inhab- 
Sodai^atau  iting  one  place,  that  is,  forming  a village  or  town,  is  gov- 
erned by  a chief  who  is  elected  and  controlled  by  the 
body  of  the  elders. 

In  an  old  community  the  chief  is  generally  chosen  in  one  family 
according  to  the  tribal  law  of  succession,  provided  the  lawful  hev  be 
deemed  fit  for  the  office.  If  he  is  not,  the  dignity  passes  to  the  next 
heir.  In  new  communities  — as  is  the  case  of  fugitives  meeting  in 
the  bush  and  building  together  — the  community  by  mutual  con- 
sent organizes  itself  in  accordance  with  its  needs,  traditional  prefer- 
ences and  superstitions,  and  the  council  of  the  elders  bequeath  to 
the  following  generation  the  constitution  which  they  have  framed. 

The  form  of  government  is  neither  purely  monarchic,  oligarchic, 
or  democratic,  but  a happy  combination  of  all  three.  The  council  of 
the  elders,  which  might  be  called  the  parliament  and  forms  the  legis- 
lative and  controlling  power,  is  composed  of  all  the  adult  and  free 
males  who  show  any  ability.  It  delegates  the  executive  power  to  a 
chief  whose  choice  is  determined  by  definite  traditions  and  rules,  and 
who  is  constantly  controlled  by  the  leading  elders,  whom  he  has  to 
consult  in  every  important  matter.  Within  the  limits  of  the  tribal 
constitution  or  traditional  laws,  the  chief  or  king  has  absolute  power 


8 


Introduction. 


over  his  subjects’  lives  and  property.  His  chief  officers  are:  (i.) 
His  premier,  who  often  is  his  presumptive  successor,  and  whose  title 
is  Ngolambole . He  is  the  chief’s  right  hand,  represents  him  in  his  ab- 
sence, and  is  regent  during  the  interim  between  the  chief’s  death  and 
the  inauguration  of  his  successor.  (2.)  The  secretary,  called  Tandala, 
Muzumbu , or  Sakata,  who  corresponds  to  the  foreign  secretary  or 
minister  of  foreign  affairs  in  European  states.  He  is  the  chiefs 
mouth-piece,  publishes  his  orders,  receives  and  introduces  strangers, 
and  attends  to  the  official  correspondence,  when  he  can  write. 

Besides  these  two  standing  officers,  Angolan  chiefs  have,  accord- 
ing to  their  importance  and  tribe,  a larger  or  smaller  number  of  ac- 
cessory officers  who  carry  out  the  chiefs  orders,  and  keep  him  posted 
on  the  state  of  things  ; thus,  the  captain  of  the  militia,  the  collector 
of  this  or  that  tax,  the  superintendent  of  roads,  or  markets,  and 
others. 

In  some  tribes,  the  chief  may  be  a female  as  well  as  a male  ; and 
in  most  tribes  the  head-wife  of  the  chief  has  great  power,  even  under 
the  reign  of  his  successor. 

The  Kimbundu  title  of  the  chief  is  generally  Soba.  A vassal  chief 
is  called  a Kilamba  of  his  suzerain.  A suzerain  of  many  vassals  is 
called  in  some  tribes  Jaka  (Portuguese  Jaga),  in  others  Ndembu. 
The  latter  name  prevails  among  the  independent  chiefs  between  the 
Nzenza  (Bengo),  Ndanji  (Dande),  and  Loji  rivers,  where  a soba  used 
to  be  an  inferior  chief.  It  is  from  this  title  of  Ndembu  that  the 
whole  district  derived  its  official  name  “ Dembos.”  The  independent 
Ndembu  form  a federation. 

In  former  times  every  tribe  had  a head-chief  or  king ; now  the 
only  tribe  which  still  has  one  great  head  is  that  of  Ngola.  It  is  still 
absolutely  independent,  and  enjoys  an  elaborate  system  of  elective 
and  hereditary  nobility.  In  Angola  there  is  no  trace  of  the  military 
despotic  system  of  the  Ama-Zulu. 

The  social  organization  of  the  family  in  Angola  is  similar  to  that 
of  most  Bantu  peoples.  As  fatherhood  is  never  absolutely  certain, 
while  there  can  be  no  doubt  about  motherhood,  it  is  the  mother,  not 
the  father  that  determines  consanguinity  or  kinship,  and  succession 
or  heredity.  The  father’s  relation  to  his  children  is  as  loose  as,  with 
us,  that  of  a step-father  to  his  step-children.  Of  course,  affection  is 
commensurate  with  the  belief  in  consanguinity.  Therefore,  the 
closest  relation  is  that  of  mother  and  child,  the  next  that  of  nephew 
or  niece  and  uncle  or  aunt.  The  uncle  owns  his  nephews  and  nieces ; 
he  can  sell  them,  and  they  are  his  heirs,  not  only  in  private  property, 
but  also  in  the  chief  ship,  if  he  be  a chief. 

Polygamy  is  honored,  although  its  evil  concomitants  are  not  ignored. 
In  the  absence  of  metal  or  paper  money  to  represent  capital,  a large 


9 


Description  of  Angola, 

number  of  wives,  of  children,  and  hence  a wide  circle  of  blood-con- 
nection and  influence,  is  considered  the  best  investment  and  most 
substantial  element  of  wealth.  Each  wife  occupies  a separate  house 
and  tills  her  own  fields.  She  provides  her  husband  with  food  and 
tobacco  ; he  builds  her  house  and  procures  her  clothing.  The  wed- 
ding ceremonies  are  minutely  described  in  the  story  of  the  Four 
Uouas.  The  money  and  other  things  given  by  the  suitor  to  the  girl’s 
parents  are  not  the  “price”  of  the  girl,  as  is  often  said,  but  the 
“pledge”  and  symbol  of  the  contract  thereby  executed.  If  he  treat 
her  unmercifully  he  may  lose  the  money ; if  she  prove  untrue  or  un- 
fruitful the  parents  have  to  return  the  gifts.  Impotence  in  men  and 
barrenness  in  women  are  the  greatest  misfortunes  that  may  befall 
them.  Blindness  and  lameness  are  trifles  compared  to  that ; so  great 
is  the  abomination  in  which  these  infirmities  are  held. 

One  of  the  most  important  institutions  is  that  of  the  tambi , or 
funeral  and  mourning.  The  moment  one  dies,  all  those  who  are  in 
the  house  and  all  those  who  soon  come  in,  raise  the  most  heart-rend- 
ing wail,  and  this  is  repeated  daily  at  stated  hours,  and  for  weeks 
and  months  by  the  nearest  relatives.  The  corpse  is  wrapped  in  a 
mat  and  carried  on  a pole  to  the  grave,  followed  by  howling  men 
and  women  who  march  in  the  quickest  trot.  Broken  pottery  and 
other  objects  are  placed  on  the  grave.  On  the  grave  of  a hunter  a 
mound  of  stones  is  raised,  or  skulls  of  wild  animals  are  placed  on  the 
trimmed  limbs  of  a dead  tree. 

In  Loanda,  the  nearest  relative  of  the  deceased  stays  for  months 
unwashed  and  unkempt  in  the  bed  just  vacated ; the  windows  are 
closed,  the  room  kept  unswept,  and  the  mourner  can  break  his  or 
her  silence  only  for  the  funeral  wail.  The  greatest  thing  about  the 
mourning,  however,  is  the  gathering  of  all  the  relatives  and  friends 
from  afar  for  the  mourning  dance,  and  the  regular  Irish  wakes  they 
keep  up  at  the  expense  of  the  successor  and  next  of  kin,  as  long  as 
money  lasts.  Circumcision  is  very  widely  practised,  but  obligatory 
only  among  a few  tribes. 

Slavery  and  its  unavoidable  concomitant,  the  slave-trade,  are  prac- 
tised all  over  Angola.  It  is  based  on  three  facts : (i)  The  right  of 
the  uncle  to  dispose  of  his  nephews  and  nieces  as  merchandise,  (2) 
the  absence  of  penitentiaries,  (3)  war.  If  a man  is  unable  to  pay  a 
debt,  or  has  committed  a crime  and  cannot  otherwise  pay  the  fine, 
he  is  sold  himself  or  he  sells  his  nephew  or  niece  in  his  stead.  Pris- 
oners of  war  are  reduced  to  slavery  and  sold  to  the  highest  bidder. 
As  a rule,  the  slaves  of  uncivilized  natives  are  not  worked  hard,  nor 
cruelly  treated ; and  they  have  a chance  to  redeem  themselves,  as 
is  shown  in  the  story  of  the  Young  Man  and  the  River.  Civilized 
masters  and  the  plantation  owners,  on  the  contrary,  make  the  slaves* 
yoke  a galling  one,  and  sometimes  thrash  them  to  death. 


IO 


Introduction . 


This  brings  us  to  the  subject  of  jurisprudence.  Whenever  natives 
quarrel,  one  party  or  both  call  one  or  more  umpires,  generally  old 
men,  to  settle  the  case.  If  it  is  an  important  case  it  is  also  brought 
before  the  chief.  In  vital  questions,  as  that  of  witchcraft,  the  case 
is  decided  by  the  poison  test,  in  which  case  the  medicine-man  is 
practically  the  judge,  and  frequently  the  executioner  as  well. 

..  . The  ever  repeated  assertion  that  Africans  are  fetishists, 

Keligion.  . * . 9 

that  is,  worshippers  of  inanimate  objects,  is  utterly  false, 
or  else  all  superstitious  people  are  fetishists.  The  Angolans  have 
the  same  religious  system  as  the  Bantu  generally.  They  are  not 
idolaters  in  the  strict  sense,  nor  atheists,  nor  fetishists,  nor  polythe- 
ists, but  superstitious  deists.  They  believe  in  one  great,  invisible 
God  who  made  all  things  and  controls  all  things.  But  they  confess 
they  know  very  little  about  his  character.  Tradition  says  men  have 
offended  Him,  and  He  has  withdrawn  his  affection  from  them.  They 
do  not  formally  worship  God,  nor  do  they  ever  represent  Him  in  any 
visible  form,  or  think  He  is  contained  in  a fetish  of  any  sort.  That 
is,  inasmuch  as  they  are  purely  native.  They  do,  however,  carve 
wooden  images  which  they  call  gods ; but  the  images  thus  called  are 
always  in  the  shape  of  a crucifix,  and  every  native  knows  that  the 
image  does  not  represent  their  own  great,  invisible  god,  but  the  god 
or  fetish  of  the  whites.  True  fetishism  I have  found,  in  Africa, 
among  ignorant  Portuguese,  who  do  assert  and  believe  that  this  or 
that  image  is  God,  does  work  miracles  and  must  be  worshipped,  not 
as  a mere  symbol  of  its  spiritual  prototype,  but  as  the  actual  incar- 
nation or  embodiment  of  it,  equal  in  all  respects  to  the  original. 

What  other  figures  the  natives  have  are  not  idols,  for  they  have 
no  connection  with  the  Deity  ; they  are  simply  charms,  amulets,  or 
talismans,  to  which  the  medicine-man  has,  by  his  incantations,  im- 
parted certain  virtues  emanating  from  an  inferior  spirit. 

These  inferior  spirits  of  Bantu  mythology  are  generally,  but  with- 
out foundation,  called  African  gods.  It  would  be  as  rational  to  call 
the  native  chiefs  gods  because  they  are  saluted  by  the  most  wor- 
ship-like  prostrations.  In  their  various  attributes  and  powers,  these 
spirits  (ma-bamba)  correspond  pretty  closely  to  the  gods  of  classical 
antiquity,  and  to  their  modern  substitutes  the  saints,  minus  their 
intercessory  office.  Each  spirit  or  demon  represents  some  force  of 
nature,  is  morally  no  better  than  sinful  men,  and,  according  to  his 
capricious  passions,  deals  with  men  in  a friendly  or  unfriendly  man- 
ner. The  friendship  of  the  demons  must  be  secured  and  maintained 
by  presents,  offerings,  sacrifices,  and  in  these  consists  the  only  visible 
worship  or  cult  of  the  Bantu  negro.  The  media  between  demons  and 
men -are  the  professional  medicine-men  or  women,  the  diviners,  and 
any  individual  having  the  gift  of  possession  or  inspiration.  These 


1 1 


Description  of  Angola. 

media  constitute  a kind  of  secret  order,  and  have  much  influence 
individually;  but  they  are  not  organized  into  a hierarchy,  nor  do 
they  exert  any  combined  effort.  A few  of  the  genii,  or  demons, 
are  : Kituta  or  Kianda,  who  rules  over  the  water  and  is  fond  of  great 
trees  and  of  hilltops  ; Muta-Kalombo,  who  is  king  or  governor  of  the 
woodland  ; hence  of  the  chase  and  of  the  paths,  and  is  to  be  propi- 
tiated by  hunters  and  travelling  traders  ; Lemba,  to  whom  pertains 
the  mysterious  province  of  generation,  gestation,  birth,  and  child- 
hood. The  belief  in  the  reality  of  these  entities  and  in  the  power  of 
their  media  is  so  deep,  that  even  the  civilized  natives,  whatever  their 
position  in  the  state,  the  church,  the  army,  or  commerce  may  be,  — 
though  nominally  Christians  or  professed  rationalists  and  material- 
ists conversant  with  Comte,  Spencer,  Renan,  — will  secretly  resort 
to  them  as  soon  as  they  find  themselves  in  great  straits.  Yea,  not 
a few  whites,  after  prolonged  intimacy  with  native  women,  have 
been  found  to  become  secret  adepts  of  those  heathen  superstitions. 
The  spirits  or  shades  of  mortals  are  never  confounded  in  the  native 
mind  with  the  genii  of  nature  ; but  their  enmity  is  dreaded  as  much 
as  that  of  the  genii,  and  they  are  propitiated  by  the  same  or  similar 
rites. 

All  the  natives  of  the  interior,  that  is,  outside  the  cities 
andUCommerce.  Loanda  and  Dondo,  are  supposed  to  know  the  rudi- 
ments of  certain  arts.  For  instance,  all  women  must 
know  something  of  midwifery,  washing,  cooking,  trading,  tilling, 
sewing,  carrying  on  the  head  or  back,  etc.  Every  man  must  have 
learned  something  about  building  a house,  hunting,  carrying  loads, 
cooking,  trading,  medicine,  etc.  In  small,  isolated  communities  a 
man  has  to  be  jack-at-all-trades  ; in  large  settlements,  division  of 
labor  produces  specialties,  and  increases  the  exchange  of  commodi- 
ties, that  is,  trade.  The  principal  crafts  or  trades  of  native  Angola 
are  : — 

(i.)  Medicine  and  Divining.  This  has  already  been  referred  to 
under  the  head  of  religion. 

(2.)  Huntuig.  This  has  to  be  pursued  as  a specialty  in  order  to 
be  profitable,  for  since  the  introduction  of  firearms  the  game  has 
become  both  scarce  and  wary. 

(3.)  Fishing.  This  is,  on  the  coast,  one  of  the  most  important 
crafts,  as  the  fish  attracts  the  farthest  inland  tribes  to  the  coast.  But 
for  its  famous  dried  fish,  Loanda  would  scarcely  be  visited  by  any 
inland  caravans.  The  quantity  of  dried  fish  yearly  sold  from  Loanda 
to  the  far  interior  is  truly  astounding,  and  the  quantity  of  fresh  fish 
daily  consumed  in  the  capital  is  not  less  amazing.  The  nets,  the 
canoes,  and  the  sails  used  in  this  fishing  business  are  all  of  native 
manufacture.  A large  proportion  of  the  cotton  thread  is  spun  in 


12 


Introduction . 


Kisama  and  sold  in  Loanda.  The  fish  of  the  rivers  and  lagoons  of 
the  interior  is  also  dried  and  sold  far  away  from  where  it  was  caught. 
Dried  “ bagres  ” stuck  in  a slit  of  a stick  are  to  be  seen  for  sale  in 
most  market-places. 

(4.)  Wood-carving . Spoons,  tubs,  drums,  mortars,  stools,  images 
for  charms,  ornamental  clubs,  smoking  pipes,  sceptres  of  chiefs, 
plates,  bowls,  snuff-boxes,  combs,  and  a variety  of  other  objects  are 
produced  by  native  sculptors  in  wood.  As  a rule  every  tribe  has  its 
own  pattern  or  design. 

(5.)  Pottery . Clay  is  found  everywhere,  and  is  used  in  the  manu- 
facture of  cooking-pots  of  all  sizes,  of  water  jugs  resembling  the 
amphoras  of  the  ancients,  of  pipes,  lamps,  dishes,  clay  figures,  and, 
in  some  parts,  of  adobes  for  house-building. 

(6.)  Spinning  and  Weaving.  The  African  loom  is  well  known. 
The  material  used  in  weaving  is  either  palm  fibre  or  cotton  thread. 
The  cotton-tree  thrives  all  over  Angola  ; and  among  all  tribes  spin- 
ning and  weaving  is  carried  on  to  some  extent.  All  native  textiles 
are  very  strong  and  durable.  With  the  palm  fibres  natives  make 
mats,  which  were,  of  old,  the  principal  garment,  and  formed,  with  the 
cowrie  shells  of  Loanda,  the  currency  which  European  cloth  and 
coined  money  have  not  yet  quite  superseded.  Mats  are  still  manu- 
factured and  sometimes  beautifully  dyed,  around  the  headwaters  of 
the  Lukala  and  Ndanji  rivers  and  around  Pungo  Andongo ; cotton 
mantles,  hammocks,  and  loin-cloths  are  still  woven  for  export  to 
neighboring  tribes  by  the  people  of  Kisama. 

(7.)  Smelting  and  Smithing.  This  trade  is  chiefly  in  the  hands  of 
wandering  smiths  whose  original  home  is  found  in  Luangu  north  of 
the  Kongo  River.  They  still  speak  their  Luangu  dialect  along  with 
Ki-mbundu.  Their  largest  settlements  are  found  between  the  Mbengu 
and  Lufuni  rivers,  in  the  country  of  the  independent  Dembos.  The 
articles  they  chiefly  manufacture  are  : hoes,  with  single  or  double 
handles ; hatchets,  either  for  cutting  or  for  ornament  and  cult ; 
knives  ; needles  for  basket  and  mat  making  ; arrow-points  ; heads  of 
spears  ; arm-rings  and  anklets  ; earrings  of  brass  or  copper ; and 
any  object  that  may  be  ordered  of  them. 

(8.)  Basket , mat , and  rope  making.  All  Angolans  sleep  and  eat 
on  mats ; the  walls,  doors,  and  shutters  of  many  huts  are  made  of 
mats.  This  alone  gives  an  idea  of  the  quantities  of  mats  that  must 
be  continually  produced  to  replace  the  worn  and  torn.  Angolan 
mats  are  principally  of  three  kinds : (a)  The  coarse  papyrus-mat 
(ngandu) ; (b)  the  fine  and  large  grass-mats  ( ma-xisa ),  made  of  di- 
senu  grass  ; (c)  the  fine  and  small  palm-mats  (ma-bela)t  used  as  cloth- 
ing, for  sacks,  for  covering  tables,  or  for  the  ornamentation  of  rooms.. 
Baskets  are  made  of  all  sizes,  shapes,  and  qualities  : for  carrying 


Description  of  Angola.  13 

earth  or  stones  ; for  holding  flour  and  corn ; for  winnowing  and  for 
sifting ; for  carrying  loads  either  on  head,  shoulder,  or  back  ; for  hold- 
ing mush  or  cassava-meal,  and  so  on.  The  baskets  are  made  of  ma- 
teba  palm-leaf  and  fibrous  grass.  The  former  material  is  also  used 
for  sacks,  fans,  brooms,  and  ropes.  The  baobab  fibre  is  used  for 
skirts  (among  the  Kisamas),  for  ropes,  sacks,  and  caps.  Hats  are 
made  of  straw  or  mateba  fibre  by  the  Mbaka  tribe. 

(9.)  Throughout  Angola  are  now  found  a few  rudimentary  trades 
of  Europe  : (a)  Tailoringt  which  comprises  the  sewing  of  native  loin 
and  shoulder  cloths,  as  well  as  the  making  of  shirts,  pants,  vests, 
and  coats  ; (b)  Shoemaking , which  includes  the  old  manufacture  of 
leather  sheaths  for  knives  and  swords,  quivers,  sacks  and  satchels, 
cartridge-boxes  and  any  other  object  made  of  leather;  ( c ) Carpen- 
tering, for  making  tables,  chairs,  trunks,  bedsteads,  doors,  shutters, 
window  and  door  frames,  beams,  rafters,  wooden  locks,  and  repairing 
any  wooden  article  of  European  manufacture  ; (a)  Cooperage , which, 
owing  to  the  extensive  manufacture  and  trade  in  rum  and  wine,  as 
also  to  the  export  of  palm-oil,  has  become  an  important  industry ; 
(e)  Masonry.  There  is  already  a host  of  natives  who  can  build  a 
very  good  stone  house. 

The  internal  native  commerce  of  Angola  is  almost  exclusively  that 
of  barter,  one  commodity  being  exchanged  for  another. 

The  Kisama  people  have  salt,  wax  and  honey,  cotton  cloths,  or- 
chilla  weed,  some  game,  cattle  and  agricultural  produce,  to  export  to 
the  north  bank  of  the  Quanza,  where  they  receive  in  exchange  guns, 
powder,  Manchester  cloth,  blankets,  rum,  and  minor  articles. 

The  Lubolo  tribe  exports  cniefly  slaves,  its  greatest  market  being 
Dondo.  As  long  as  the  trade  in  human  beings  continues,  there  is 
little  hope  of  the  Lubolos  tapping  the  exhaustless  resources  of  their 
spontaneous  vegetation,  fertile  soil,  and  minerals.  Though  in  rela- 
tively small  quantities,  they  do,  even  now,  bring  some  food  produce 
to  barter  for  European  goods. 

The  Songo  tribe  trades  to  some  extent  in  rubber  and  wax ; and 
some  of  the  men  earn  a living  by  carrying  loads  between  Malange 
and  Dondo. 

The  Mbondo  tribe  gets  its  very  limited  requisite  of  European 
goods  in  exchange  for  cattle,  food,  and  scraps  of  rubber  and  other 
produce  from  the  Kuangu  River. 

The  Ngola  tribe  has  only  recently  entered  the  labor  field  as  car- 
riers from  Malange  and  Cazengo  to  Dondo  or  to  the  far  interior. 
Most  of  the  resources  of  the  country  are  still  untapped,  and  trade 
with  the  whites  is  on  a very  small  scale. 

The  Mbamba  people  of  the  Malange  district  obtain  what  they  want 
of  European  articles  by  carrying  loads  and  hammocks  for  the  whites 


14 


Introduction . 


of  Malange  and  Pungo  Andongo.  As  this  suffices  for  their  modest 
requirements,  they  do  not  produce  anything.  The  bulk  of  the 
Mbamba,  however,  around  the  headwaters  of  the  Lukala  and  Loji 
rivers,  produce  coffee. 

The  great  Mbaka  tribe  displays  its  best  qualities  away  from  home. 
They  used  to  be  active  agriculturists  ; and  their  peanuts  (ground- 
nuts) were  exported  to  Europe  in  great  quantities.  But  the  extor- 
tions of  some  Portuguese  “ chefes  ” discouraged  them  from  pro- 
ducing, and  scattered  them  to  the  neighboring  districts  and  to  the 
farthest  interior,  where  they  are  doing  well  as  farmers,  traders,  trades- 
men, secretaries  of  chiefs,  clerks  and  servants  of  whites,  and  gen- 
erally as  pioneers  of  civilization.  It  is  not  the  Portuguese,  nor  the 
Germans  or  Belgians,  but  the  black  Ambaca  people,  who  have  opened 
up  the  Kuangu,  Kuilu,  and  Kassai  basins.  They  are  the  only  people 
in  Angola  who  cultivate  rice.  Their  tobacco,  too,  is  greatly  appre- 
ciated. The  main  native  produce  of  the  districts  of  Cazengo,  Go- 
lungo  Alto  and  Dembos  is  coffee ; nearly  all  of  which  is  exported 
via  Loanda. 

The  different  tribes  constituting  the  Angola  nation  have 
Physioio^c  nQ  characteristic  features  distinguishing  them  from  any 

other  African  negroes.  Even  the  famous  difference  be- 
tween the  so-called  Negro  and  Bantu  stocks  exists  only  in  the  imagi- 
nation of  writers  who  had  no  chance  of  making  comparative  obser- 
vations west  and  south  of  the  Niger. 

A pure  tribal  stock  in  countries  where  slavery,  the  slave-trade, 
and  polygamy  have  existed  for  centuries,  is  an  impossibility.  Never- 
theless, a few  tribal  features  have  developed  and  still  remain.  Thus, 
the  Kisama  people  are  rather  medium-sized  and  slender ; have  high 
foreheads  and  protruding  cheek  bones,  small  and  flat  noses,  scarcely 
any  calves.  The  Lubolo  people  are  rather  of  a light  bronze ; have 
coarse,  angular  skulls,  and  are  medium-sized.  The  Songo  people 
are  tall,  fine-built,  have  an  open  countenance  and  well-fed  limbs, 
very  much  like  the  Ovi-mbundu  of  Bailundu.  The  I-mbangala, 
Mbondo,  and  Mbaka  are  mixed  in  stature,  but  rather  slim,  dark  in 
complexion,  and  wiry.  The  Ngola,  as  a rule,  are  tall  and  spare, 
symmetric,  oval-faced,  with  fine  hands  and  feet,  and  dark  complexion. 

Much  depends  on  the  occupation  and  food  of  the  people.  The 
most  miserable  native  lad,  born  of  rachitic-looking  parents,  devel- 
ops beautiful  proportions  as  soon  as  he  is  made  to  take  wholesome 
exercise  and  gets  plenty  of  appropriate  food. 

Abnormities,  like  dwarfs,  giants,  albinos,  occur  here  as  well  as  in 
other  parts.  Blindness,  caused  by  small-pox,  is  frequent.  Insanity 
is  not  very  rare.  Longevity  is  not  inferior  to  that  of  most  coun- 
tries ; but  mortality  among  the  young  is  much  greater  than  among 
civilized  peoples. 


*5 


Angolan  Folk-Lore . 

The  sleep-sickness  is  as  common  and  as  incurable  as  on  the 
Kongo.  Syphilis  is  found  everywhere,  but  in  its  worst  forms  only 
near  white  settlements.  Goitres  are  not  uncommon  in  the  high- 
lands. Elephantiasis  is  frequent,  especially  in  the  cities  of  the  coast, 
and  more  common  among  men  than  women.  Malarial  fevers  trouble 
the  natives  as  well  as  the  whites ; but  all  those  who  cannot  stand  a 
certain  degree  of  fever  succumb  while  young.  However,  the  havoc 
made  by  the  fever  does  not  seem  to  be  greater,  among  the  natives, 
than  that  caused  in  America  and  Europe  by  the  sudden  changes  in 
temperature.  Diseases  of  the  breathing  apparatus  are  largely  due  to 
defective  clothing  and  disregard  of  hygiene ; diseases  of  the  digestive 
organs  to  defective  food  and  impure  water. 

While,  in  the  uncivilized  state,  one  never  meets  with  an  exceed- 
ingly fat  native,  obesity  is  very  common  among  the  civilized  blacks 
and  mulattoes. 

II. 

ANGOLAN  FOLK-LORE. 

“ I have  often  wished  I could  get  inside  of  an  African  for  an  after- 
noon and  just  see  how  he  looked  at  things,  for  I am  sure  our  worlds 
are  as  different  as  the  color  of  our  skins,”  says  Prof.  Henry  Drum- 
mond in  his  “Tropical  Africa.” 

This  glimpse  into  the  interior  of  an  African’s  mind — for  more 
than  one  afternoon  — is  afforded  by  the  study  of  African  folk-lore 
and  the  perusal  of  this  book.  The  professor  had  traveled  in  Central 
Africa,  had  scanned  parts  of  its  coast  and  highland  scenery,  and 
lived  in  contact  with  various  tribes  during  several  months,  and  this 
only  made  him  realize  the  more  his  failure  to  reach  and  grasp  the 
inner,  the  living,  world  of  Africa. 

Now  that  the  great  geographical  problems  of  the  Mysterious 
Continent  are  solved;  now  that  the  solution  of  its  greatest  moral 
problem,  slavery,  has  been  vigorously  undertaken  by  the  whole  of 
Christendom,  and  the  European  powers  have  assumed  the  position 
and  duties  of  political  guardians  over  portions  of  Africa  greater  than 
themselves,  it  behooves  every  member  of  Christendom  — for  every 
vote  weighs  in  the  balance  of  these  vital  questions  — to  form  an 
intelligent  opinion  on  the  present  status  and  possibilities  of  Africa’s 
teeming  millions,  in  whose  education  he  has  his  share  of  responsi- 
bility. 

Never  have  more  momentous  questions  come  before  the  bar  of  pub- 
lic opinion  than  these  between  European  civilization  — including  the 
rum  and  cannon  power  — and  the  inoffensive  native  races,  nations, 
tribes,  and  citizens  of  Africa.  Yet  the  great  court  has  hitherto 


i6 


Introduction . 


heard  the  voices  of  only  one  side ; yea,  the  principal,  the  offended 
side,  has  not  even  been  notified  of  the  proceedings,  much  less  invited 
to  testify  on  its  own  behalf  and  advocate  its  own  vital  interests. 

Nobody  will  deny  that  before  a person  or  a people  can  be  judi- 
ciously dealt  with,  their  character  must  be  studied  and  considered. 
The  character  of  an  individual  can  be  known  only  by  prolonged 
intimacy,  that  of  a nation  by  intimacy  with  typical  representatives 
of  its  constituent  classes,  and  by  a thorough  study  of  its  literature. 

In  Africa,  where  there  are  no  facilities  for  intimacy  with  the 
natives,  and  where  there  is  no  v/ritten  literature,  the  only  way  to 
get  at  the  character,  the  moral  and  intellectual  make-up,  of  the  races 
and  tribes,  is  to  make  a thorough  study  of  their  social  and  religious 
institutions,  and  of  their  unwritten,  oral  literature,  that  is  of  their 
folk-lore. 

Books  of  African  travellers  have  been  prominent  before  the  public 
for  the  last  two  decades,  but,  as  a rule,  only  such  accessory  parts 
of  folk-lore  as  strike  the  sense  of  sight  — native  dress,  arms,  and 
strange  customs  — have  been  described,  and  seldom  accurately  at 
that.  The  essential  constituents  of  folk-lore,  those  embodied  in 
words,  have  been  ignored,  and  the  moral  and  intellectual  world  of 
Africa  is,  to-day,  as  much  a terra  incognita  as  geographical  Africa 
was  fifty  years  ago. 

The  failure  of  African  explorers  in  this  respect  is  due,  first  of  all, 
to  their  ignorance  of  native  languages,  then  to  their  vagrancy ; but 
also  to  their  lack  of  training  in,  or  taste  for,  this  youngest  of  sciences, 
comparative  folk-lore. 

Missionaries  alone,  whose  duties  imply  an  intimate  acquaintance 
with  native  languages  and  habits,  have  thus  far  revealed  to  us  a few 
leaves  from  the  wonderful  mnemonic  archives  of  African  nations. 
Missionary  linguists,  like  Krapf,  Rebmann  and  Steere,  in  East 
Africa ; Grout,  Dohne  and  Colenso,  Brincker,  Kronlein  and  Buttner, 
in  South  Africa ; Bentley,  Mackey  and  Goldie,  Kolle,  Schon  and 
Christaller  in  West  Africa,  had  to  unravel  the  tangles  of  African 
grammar  and  lexicology  before  the  collecting  of  authentic  native  lore 
could  be  successfully  attempted. 

With  one  exception  it  is  among  these  linguists,  too,  that  we  find 
the  few  authors  who  have  cast  some  light  upon  our  subject.  Few 
folk-lorists  are  acquainted  with  their  works,  and  none  has,  to  our 
knowledge,  gathered  and  compared  the  available  material  and  arrived 
at  some  positive  conclusions. 

Recently  Dr.  Haarhoff,  now  pastor  of  a Dutch  church  in  Trans- 
vaal, published  in  German  a dissertation  on  the  Bantu  and  their 
folk-lore ; but  the  material  on  which  he  worked  consisted  of  but  a 
few  volumes  on  South  African  tribes,  and  he  often  fell  into  the 


Angolan  Folk-Lore.  17 

common  error  of  predicating  of  the  whole  race,  the  Bantu,  and  even 
of  all  Africans,  what  he  had  found  to  hold  true  in  several  South 
African  tribes.  To  this  habit  of  unwarranted  generalization  must 
be  attributed,  very  largely,  the  distressing  inaccuracy  and  the  con- 
tradictory statements  with  which  books  and  articles  on  African 
topics  are  replete. 

Avoiding  this  error,  we  define  our  geographic  field  as  Africa  south 
of  the  Sahara.  The  people  inhabiting  Egypt,  the  Great  Desert,  and 
what  lies  north  of  it,  belong  to  the  Semitic  and  Hamitic  families, 
of  the  white,  red,  or  tanned  complexion.  The  woolly-haired,  but 
yellow-colored,  race  of  the  Ba-tua,  including  the  Hottentots,  Bush- 
men, and  pygmies,  we  only  refer  to  as  compared  with  the  Bantu. 
Thus  our  ethnologic  field  is  confined  to  the  black  or  negro  race 
in  Africa,  generally  divided  into  two  families,  the  Nigritic,  or  pure 
negro,  and  the  Bantu,  or  modified  negro.  Our  studies,  however, 
have  led  us  to  reverse  this  division,  and  to  hold,  as  Lepsius  did,  that 
the  pure  and  main  branch  of  the  black  or  negro  race  is  to  be  found 
among  the  so-called  Bantu,  ethnically  as  well  as  linguistically,  and 
that  the  so-called  Nigritic  family  is  but  another  branch  of  the  same 
stock,  linguistically  modified  by  the  admixture  of  Hamitic  elements. 

Reviewing  now  the  published  material,  we  find  that  East  Africa 
offers  but  few  native  tales,  scattered  in  prefaces  of  grammars  and 
in  missionary  journals.  The  collection  of  Suahili  stories  which  we 
have  seen  is  really  one  of  Arabian  tales  in  Suahili  garb,  and  does 
not  properly  belong  to  our  subject.  The  work  of  Almeida  da  Cunha 
on  the  customs  of  the  Mozambique  tribes  is  excellent  as  far  as  cus- 
toms go,  but  it  fails  to  give  any  specimens  of  native  literature. 

Since  the  above  was  written,  the  Rev.  W.  E.  Taylor  has  published 
a collection  of  Swahili  Proverbs,  the  best  of  its  kind  in  any  African 
language. 

South  Africa;  is  the  best  worked  field  in  African  folk-lore.  As 
early  as  in  the  forties  and  fifties,  Casalis  and  Grout  gave  important 
specimens  of  the  Sutu  and  Zulu  folk-lore.  In  the  sixties,  Bleek  pub- 
lished his  “ Reynard  the  Fox  in  South  Africa/'  containing  transla- 
tions of  forty-two  short  tales  and  fables  collected  by  German  mis- 
sionaries. They  are  mostly  of  Hottentot  origin,  and  therefore  out 
of  our  special  sphere.  From  1866  to  1870,  Dr.  Callaway  printed  at 
the  Springvale  Mission  Press  his  “ Zulu  Nursery  Tales  ” and  his 
" Religious  System  of  the  Zulus/’  which  are  by  far  the  most  valu- 
able works  yet  published  on  African  folk-lore.  The  first  contains 
a number  of  long  as  well  as  short  tales  and  myths  in  the  Zulu  lan- 
guage, with  an  excellent  English  translation  and  suggestive  compara- 
tive notes.  The  second  treats  in  the  same  threefold  and  exhaustive 
manner  the  Zulu  Tradition  of  Creation,  Ancestor  Worship,  Divina- 


x8 


Introduction . 


tion,  Medical  Magic,  and  Witchcraft.  Callaway’s  notes  prove  beyond 
all  doubt  two  important  facts:  (i)  that  the  folk-lore  of  the  Ama-zulu 
is  intimately  connected  with  that  of  most  other  South  African  tribes  ; 
(2)  that  dozens  of  incidents  and  peculiar  notions  found  in  the  Zulu 
tales  are  also  familiar  to  the  folk-lore  of  Polynesia,  Asia,  Europe, 
and  America.  Unfortunately  Callaway’s  books  are  rare,  and  they 
were  brought  to  our  notice  only  when  the  present  collection  was 
completed. 

In  188  6,  Me  All  Theal,  the  historian  of  the  Boers,  published  a sec- 
ond edition  of  his  volume  on  Kaffir  folk-lore,  which  proves  that  the 
subject  is  becoming  popular  in  the  young  states  of  South  Africa, 
although  a journal  of  South  African  folk-lore  had  only  a short  life.  In 
1886,  too,  some  Herero  tales  appeared  as  a supplement  to  Brincker’s 
Grammar  and  Dictionary.  To  these  Dr.  C.  G.  Biittner  added  sev- 
eral others ; and  this  collection,  kindly  sent  us  by  the  author,  was 
the  first  intimation  we  got  of  the  importance  of  African  folk-lore 
studies. 

In  that  collection,  Dr.  Biittner  already  doubted  the  correctness  of 
Bleek’s  double  assertion,  (1)  that  the  Bantu  have  no  animal  stories 
or  fables,  (2)  that  they  have  none,  because  their  languages  have  no 
grammatical  gender.  Bleek  based  his  assumption  (1)  on  the  theory 
that  mythology  is  a product  of  the  corruption  of  language,  (2)  on 
the  fact  that  among  the  scanty  Bantu  material  at  hand  he  had  found 
few  animal  stories,  and  these,  in  obedience  with  his  theory,  he  forth- 
with declared  to  be  of  Hottentot  origin.  Our  Angolan  animal 
stories,  which  are  purely  Bantu  and  totally  disconnected  from  Hot- 
tentot lore,  added  to  similar  specimens  of  other  Bantu  nations  pub- 
lished since  Bleek’s  day,  demonstrate  that  the  Bantu  folk-lore  is  as 
rich  in  animal  stories  as  that  of  any  sex-denoting  language. 

Proceeding  to  West  Africa,  we  look  at  the  great  province  of  An- 
gola, where  Europeans  have  been  settled  for  about  four  centuries, 
and  we  search  in  vain,  through  a pile  of  colonial  publications,  for  a 
single  native  folk-tale.  When  intelligent  Europeans  have  been  four 
hundred  years  living  and  mixing  with  a native  population  and  never 
recorded  a single  sample  of  the  natives’  oral  literature,  is  that  not 
superabundant  proof  of  its  non-existence  ? So  it  looks.  Yet  as 
soon  as  we  intelligently  and  persistently  searched  for  it,  that  litera- 
ture revealed  itself  to  us  in  amazing  luxuriance.  One  of  the  dullest 
native  boys  was  able,  unaided,  to  dictate  to  us,  from  the  book  of  his 
memory,  over  sixty  tales  and  fables,  a material  equal  to  that  of  the 
largest  collection  of  African  tales  ever  yet  published.  The  stories 
of  this  book  do  not  represent  one  half  of  those  already  collected  in 
manuscript. 

This  completes  the  review  of  the  folk-lore  collections  among  the 


Angolan  Folk-Lore . 19 

Bantu  tribes,  and  we  now  pass  to  the  Nigritic  branch,  which  covers 
all  Upper  Guinea  and  most  of  the  Sudan. 

In  1854  appeared  S.  W.  Koelle’s  “ African  Native  Literature,” 
containing  twelve  tales  and  fables  and  several  historical  fragments, 
all  in  the  Kanuri,  or  Bornu,  language.  Bornu  is  situated  on  the 
southwest  bank  of  Lake  Tshad.  This  valuable  collection  was  fol- 
lowed, in  1885,  by  Schon’s  “ Magana  Hausa,”  giving  the  original 
and  translation  of  eighty-one  short  tales  and  fables  of  Hausa.  Most 
of  these  stories  were  drawn  from  the  traditional  lore ; one  part  was 
dictated  by  Dorugu,  a Hausa  lad  who  had  been  taken  to  Europe ; 
another  collected  by  the  native  missionary  C.  J.  John  of  the  Niger 
Mission. 

In  all  these  Sudanese  productions  it  is  relatively  easy  to  distin- 
guish the  purely  negro  and  African  elements,  which  are  identical 
with  the  Bantu  lore,  from  the  Semitic  and  Hamitic  additions  intro- 
duced with  Islamism. 

On  the  folk-lore  of  Yoruba  we  have  a description  of  customs  and 
a collection  of  proverbs  by  the  American  missionary  T.  J.  Bowen, 
published  with  his  dictionary  in  1858,  and  a collection  of  proverbs 
published  by  Abb6  Bouche  in  1883. 

Much  valuable  material  on  the  folk-lore  of  the  Gold  Coast  can  be 
culled  from  the  journals  of  the  Basel  mission.  J.  G.  Christaller,  a 
member  of  this  mission,  has  published  a collection  of  three  thousand 
six  hundred  proverbs,  unfortunately  without  translation  ; recently 
also  a few  legends  with  a German  translation  and  notes.  Nor  should 
we  forget  F.  R.  Burton’s  “ Wit  and  Wisdom  of  West  Africa.” 

The  folk-lore  of  Sierra  Leone  is  partially  illustrated  by  Schlenker’s 
“Temne  Traditions,”  published  in  1861.  In  addition  to  a few  his- 
torical traditions  the  author  gives  seven  Temne  fables,  which  differ 
in  nothing  from  similar  productions  of  the  Bantu. 

Boilat’s  Grammar  of  the  Wolof  contains  a number  of  native  tales 
and  fables,  and  casts  some  light  on  the  folk-lore  of  French  Sene- 
gambia. 

For  the  Fulah  group  we  only  have  a few  historical  and  poetical 
specimens  scattered  in  grammars  and  scientific  periodicals. 

Summing  up,  it  appears  that  the  only  collections  of  African  negro 
tales,  published  as  such,  are  Callaway’s  for  the  Zulu,  Theal’s  for  the 
Kaffir,  our  own  for  Angola,  Koelle’s  for  Bornu,  and  Schon’s  for 
Hausa.  All  the  others  are  merely  appendices  to  grammars  or  con- 
tributions to  linguistic  or  ethnologic  journals. 

The  conclusions  arrived  at  after  a careful  comparison  of  the  whole 
material  are  briefly  these  : — 

(1.)  Comparing  the  African  folk-lore  with  that  of  other  races,  we 
find  that  many  of  the  myths,  favorite  types  or  characters,  and  pecul- 


20 


Introduction . 


iar  incidents,  which  have  been  called  universal,  because  they  recur 
among  so  many  races,  can  also  be  traced  through  Africa  from  sea 
to  sea.  African  folk-lore  is  not  a tree  by  itself,  but  a branch  of  one 
universal  tree. 

(2.)  Though  the  influence  of  Portuguese  and  that  of  Arabian  folk- 
tales is  evident  in  many  stories,  still  the  bulk  of  the  tales  published 
is  purely  native.  As  to  the  foreign  stories,  they  have  been  so  well 
adapted  to  the  already  existing  native  lore  of  kindred  nature,  and  in- 
termingled with  genuine  African  elements,  that  nothing  remains  of 
the  exotic  original  except  the  fundamental  canvas  or  skeleton. 

(3.)  African  folk-lore  is  especially  rich  in  animal  stories  or  fables. 

(4.)  Considered  in  itself,  the  folk-lore  of  the  Bantu  appears  to  be 
remarkably  homogeneous  and  compact,  the  most  distant  tribes  show- 
ing often  more  identity  in  some,  and  similarity  in  other  particulars, 
than  those  who  are  conterminous. 

(5.)  After  the  exotic  elements  connected  with  Islamism  are  elimi- 
nated from  Nigritic  folk-lore,  the  latter  is  found  to  be  virtually  the 
same  as  the  Bantu. 

(6.)  The  mythologies  and  superstitions  of  the  various  tribes  are 
easily  reducible  to  one  common  — the  original  — type,  and  this  again 
is  strikingly  similar  to  the  popular  conceptions  of  the  Aryan  and 
other  great  stocks  of  mankind,  when  not  identical  with  these. 

(7.)  In  the  fables,  or  animal  stories,  each  personified  animal,  while 
true  to  its  real  nature,  shows  the  same  character  and  is  made  to  play 
the  same  role  from  one  end  of  the  field  to  the  other. 

(8.)  Among  the  Nigritic  and  Bantu  tribes  a great  number  of  the 
stories  have  the  peculiar  feature  of  being  used  to  account  for  the 
origin  or  cause  of  natural  phenomena,  and  of  particular  habits,  in 
animals  as  well  as  in  men.  Such  stories  are  also  met,  though  it 
seems  less  frequently,  in  the  folk-lore  01  other  races.  They  may 
properly  be  called  the  etiologic  class  of  tales. 

The  space  allotted  to  this  chapter  forbids  our  fully  elucidating 
each  one  of  the  preceding  points,  and  for  data  we  refer  to  the  notes. 
Two  points,  however,  ought  to  be  dwelt  on  in  this  introduction : 
(1)  the  native  classification  of  Angolan  folk-lore,  and  (2)  the  part 
played  by  animals  in  African  folk-lore  generally.  The  native  classi- 
fication of  Angolan  folk-lore,  as  manifested  in  its  terminology,  strikes 
us  as  both  practical  and  rational,  and  it  may  be  applied  as  well  to 
other  national  folk-lore  of  Africa,  because  the  material  is  of  the  same 
nature  throughout.  For  convenience  we  will  number  the  classes, 
as  followed  in  this  work,  and  give  the  first  place  to  fiction. 

(1.)  The  first  class  includes  all  traditional  fictitious  stories,  or 
rather,  those  which  strike  the  native  mind  as  being  fictitious.  They 
are  the  fruit  and  food  of  the  faculty  of  imagination  and  speculation. 


21 


Angolan  Folk-Lore. 

Their  object  is  less  to  instruct  than  to  entertain,  and  to  satisfy  the 
aspirations  of  the  mind  for  liberty  from  the  chains  of  space  and  time, 
and  from  the  laws  of  matter.  These  stories  must  contain  something 
marvellous,  miraculous,  supernatural.  As  personifying  animals,  the 
fables  belong  to  this  class.  In  native  parlance  these  stories  are  gen- 
erally called  mi-soso.  They  are  always  introduced  and  concluded 
with  a special  formula. 

(2.)  The  second  class  is  that  of  true  stories,  or  rather  stories  re- 
puted true ; what  we  call  anecdotes.  Strictly  historical  accounts 
form  another  class.  Though  entertaining,  too,  these  stories  are 
intended  to  be  instructive  and  useful  as  a preparative  for  future 
emergencies.  The  faculties  which  prevail  in  these  productions  are 
memory  and  foresight  combined,  that  is,  experience,  practical  wis- 
dom, common-sense.  The  didactic  tendency  of  these  stories  is  in 
no  way  technical,  but  essentially  social.  They  do  not  teach  how  to 
make  a thing,  but  how  to  act,  how  to  live.  These  anecdotes  are 
called,  specifically,  makay  which  in  its  widest  sense  means  any  kind 
of  Logos , i.  e.t  embodiment  of  thought  in  words. 

(3.)  Historical  narratives  are  called  ma-lunda>  or  mi-senduf  and 
make  a special  class  of  history.  They  are  the  chronicles  of  the  tribe 
and  nation,  carefully  preserved  and  transmitted  by  the  head  men  or 
elders  of  each  political  unit,  whose  origin,  constitution,  and  vicissi- 
tudes they  relate.  The  ma-lunda  are  generally  considered  state 
secrets,  and  the  plebeians  get  only  a few  scraps  from  the  sacred 
treasure  of  the  ruling  class. 

(4.)  The  fourth  class  is  that  of  Philosophy,  not  metaphysical,  but 
moral ; and  is  represented  by  the  Proverbs,  called  ji-sabu.  That  the 
negroes  are  deficient  in  philosophical  faculties  can  only  be  said  by 
those  who  ignore  their  proverbs,  which  both  in  diction  and  depth  of 
meaning,  equal  those  of  any  other  race.  This  class  is  closely  related 
with  that  of  the  Anecdotes.  Often  an  anecdote  is  but  an  illustration 
of  a proverb,  and  a proverb  is  frequently  an  anecdote  in  a nutshell. 
The  proverb  is  the  product  of  the  faculty  of  generalization,  of  getting 
at  the  principles,  of  inference  and  discrimination,  combined  with  the 
gift  of  graphic  and  concise  expression. 

(5.)  The  fifth  class  is  that  of  Poetry  and  Music,  which  go  hand  in 
hand.  The  epic,  heroic,  martial,  idyllic,  comic,  satyric,  dramatic, 
and  religious  styles  are  ail  represented,  though  not  with  equal  prom- 
inence. As  a rule,  poetry  is  sung  or  chanted,  and  vocal  music  is 
rarely  expressed  without  words.  African  negroes  are  the  readiest 
extemporizers.  Not  even  a child  finds  difficulty,  at  any  time,  if  ex- 
cited, in  producing  an  extemporaneous  song.  Of  course,  not  many 
pieces  are  really  original,  nor  do  artists  abound.  The  proverbs, 
though  never  sung,  combine  as  well  as  the  worded  song  the  elements 


22 


Introduction . 


of  blank  versification.  In  Ki-mbundu  poetry  there  are  few  signs  of 
rhyme,  but  many  of  alliteration,  rhythm,  and  parallelism.  Songs  are 
called  mi-imbu, 

(6.)  .A  sixth  class  is  formed  by  the  riddles  called  ji-nongonongoy 
which  are  used  only  for  pastime  and  amusement,  though  eminently 
useful  for  sharpening  the  wits  and  strengthening  the  memory  of 
adepts.  Often  the  nongonongo  is  nothing  but  a game  or  play  with 
words.  Like  the  mi-soso  they  are  introduced  and  concluded  with 
traditional  formulas. 

In  African  folk-tales,  the  animal  world,  as  also  the  spirit  world,  is 
organized  and  governed  just  like  the  human  world.  In  Angola,  the 
elephant  is  the  supreme  king  of  all  animal  creation,  and  the  special 
chief  of  the  edible  tribe  of  wild  animals.  Next  to  him  in  rank,  the 
lion  is  special  chief  of  the  tribe  of  ferocious  beasts,  and  highest  vas- 
sal of  the  elephant.  Chief  of  the  reptile  tribe  is  the  python.  Chief 
of  the  finny  tribe  is,  in  the  interior,  the  di-lenda>  the  largest  river- 
fish.  Chief  of  the  feathery  tribe  is  the  kakulu  ka  humbi , largest  of 
eagles.  Among  the  domestic  animals  the  sceptre  belongs  to  the 
bull ; among  the  locusts  to  one  called  di-ngundu.  Even  the  ants 
and  termites  have  their  kings  or  queens.  Every  chief  or  king  has 
his  court,  consisting  of  the  ngolambole , tandala , and  other  officers, 
his  parliament  of  ma-kota  and  his  plebeian  subjects,  just  like  any 
human  African  soba.. 

At  the  general  assembly  of  the  whole  animal  creation,  in  its  pro- 
ceedings and  in  the  execution  of  its  resolutions,  every  animal  exer- 
cises the  office  for  which  it  is  qualified.  Thus,  in  the  fables,  the 
elephant  is  equally  supreme  in  strength  and  wisdom  ; the  lion  is 
strong,  but  not  morally  noble,  as  in  European  lore,  nor  wise  as  the 
elephant.  The  hyena  is  the  type  of  brutal  force  united  with  stupid- 
ity ; the  leopard  that  of  vicious  power  combined  with  inferior  wits. 
The  fox  or  jackal  is  famous  for  astuteness ; the  monkey  for  shrewd- 
ness and  nimbleness  ; the  hare  or  rabbit  for  prudence  and  agility ; 
the  turtle  or  terrapin  for  unsuspected  ability.  The  partridge,  on  the 
contrary,  is  silly  and  vain.  The  mbambi  antelope  is  swift,  harmless, 
unsuspecting : the  ngulungu  antelope  {tragelaphus  gratus  or  scrip- 
tus)  is  foolish  and  ill-fated.  The  turtle-dove  is,  as  with  us,  symbolic 
of  purity,  chastity,  and  wisdom  ; but  the  dog,  on  the  contrary,  per- 
sonifies all  that  is  mean,  servile,  and  despicable. 

The  myths  and  tales  of  the  negroes  in  North,  Central,  and  South 
America  are  all  derived  from  African  prototypes,  and  these  can  easily 
be  traced  in  collections  like  the  present  one.  Through  the  medium 
of  the  American  negro,  African  folk-lore  has  exerted  a deep  and 
wide  influence  on  the  folk-lore  of  the  American  Indians  ; and  that 
of  the  American  white  race  itself  bears  many  palpable  signs  of  Af- 


23 


Literature  of  Ki-mbundu. 

rican  inroads.  This  gives  the  study  of  African  folk-lore  not  only  an 
additional  charm,  but,  for  Americans,  a decidedly  national  importance, 
and  should  induce  American  anthropologists  to  promote  the  study  of 
negro  folk-lor6  on  either  side  of  the  Atlantic,  by  encouraging  the 
collection  and  publication  of  more  original  material. 

III. 

LITERATURE  OF  KI-MBUNDU. 

P.  Pacconio,  C.  J.  Gentio  de  Angola,  etc.  Lisboa,  1642. 

A catechism  in  Ki-mbundu,  translated  from  Portuguese.  The 
second  edition,  printed  in  Rome,  1661,  in  Latin,  Ki-mbundu,  and 
Portuguese,  bears  the  Latin  title,  “Gentilis  Angolae,”  etc.  The 
third  edition,  printed  in  Lisbon,  appeared  in  1784.  The  fourth  edi- 
tion, of  1855,  is  given  under  another  title  below. 

Pedro  Dias,  C.  J.  Arte  da  lingua  de  Angola,  etc.  Lisboa,  1697. 

A very  short,  but  pretty  correct,  sketch  of  Ki-mbundu  grammar. 
We  have  seen  only  a manuscript  copy  of  this  rare  work. 

Bernardo  Maria  de  Cannecattim.  Diccionario  da  lingua  bunda. 
Lisboa,  1804. 

Owing  to  its  incorrectness,  confused  spelling,  and  erroneous  ren- 
derings of  words,  this  large  dictionary,  written  by  an  Italian  Capu- 
chin, has  never  been  of  any  use  to  students  of  Ki-mbundu. 

(Same  author.)  Collec^ao  de  Observances  grammaticaes  sobre  a 
lingua  bunda.  Lisboa,  1805.  Second  edition,  1859. 

This  grammar  is  no  better  than  the  dictionary  of  the  same  author. 
Both  works  are  far  inferior  to  those  of  the  seventeenth  century. 

F.  de  Salles  Ferreira.  Explicates  de  Doutrina  Christa,  etc. 
Lisboa,  1855. 

This  is  a new  but  very  incorrect  edition  of  the  old  catechism  of 
1642,  reproduced  from  the  very  faulty  edition  of  1784.  It  is  now  as 
rare  as  the  older  editions. 

Dr.  Saturnino  de  Souza  e Oliveira  and  M.  A.  de  Castro  Fran- 
cina.  Elementos  grammaticaes  da  lingua  nbundu.  Loanda,  1864. 

Written  by  a Brazilian  doctor,  assisted  by  an  educated  native,  this 
work  is  slightly  better  than  that  of  Cannecattim  ; but  it  is  as  short 
and  rare  as  Pedro  Dias’  work,  which  surpasses  it  in  grammatical 
value. 


24 


Introduction . 


In  1864,  Dr.  Saturnino  de  Souza  e Oliveira  began  the  publication 
of  his  “Diccionario  da  lingua  n’bundu.”  A large  part  or  the  whole 
was  printed,  but  never  stitched,  and  only  a few  unique  manuscript 
slips  and  printed  pages  of  this  valuable  work  are  left. 

Vocabularies  of  Ki-mbundu  have  been  collected  by  Dr.  Living- 
stone, of  whose  work  an  unpublished  copy  exists  in  the  Grey  Library, 
Cape  Town ; by  the  German  explorer  Lux,  published  as  an  ap- 
pendix to  his  book,  and  by  the  Brazilian  Dutra.  The  vocabulary 
of  the  latter  was  published  without  the  author’s  name,  as  an  appen- 
dix to  Capello  and  Ivens’  book  " De  Benguella  ds  terras  de  Iacca/’ 
Lisboa,  1881.  In  1887  it  was  republished,  and  again  without  the 
author’s  name,  by  the  then  Bishop  of  Angola  and  Congo,  Don 
Antonio  Leitao  e Castro.  The  original  manuscript  is,  for  the  pres- 
ent, in  my  possession. 

About  1883,  Sebastiao  de  Jesus  completed  a “ Diccionario 
n’bundo,”  which  was  not  without  value,  but  the  author  died  before 
he  could  find  a publisher.  It  still  exists  in  manuscript,  but  is  not 
worth  publishing  now. 

Heli  Chatelain.  Karivulu  pala  ku  ri  longa  kutanga  kimbundu, 
1888. 

The  first  primer  in  Ki-mbundu.  A Portuguese  translation  accom- 
panies the  Ki-mbundu  words. 

Heli  Chatelain.  O Njimbu  ia  mbote  kua  Nzua.  B.  & F.  Bible 
Society.  London,  1888. 

A translation  of  John’s  Gospel  into  the  Loanda  dialect  of  Ki- 
mbundu. 

Heli  Chatelain.  Vocabularies  of  Mbamba  and  LT-mbangala  (with 
translation  in  Portuguese,  English,  German,  and  Ki-mbundu),  pub- 
lished in  " Zeitschrift  fur  Afrikanische  Sprachen.”  Berlin,  1889. 

Heli  Chatelain.  Grammatica  do  Ki-mbundu  (Ki-mbundu  Gram- 
mar). Geneva,  1888-89.  (Price  $1.50.) 

Written  in  Portuguese,  but  with  English  rendering  of  examples, 
so  that  with  its  help,  an  English  student,  too,  can  learn  Ki-mbundu. 

Heli  Chatelain.  Grundziige  des  Kimbundu  oder  der  Angola* 
Sprache.  Asher  & Co.  Berlin,  1889-90. 

This  Germarl  edition  has  no  practical  exercises,  as  the  Portuguese 
edition ; but  it  is  enriched  by  many  additional  notes,  and  by  tables 
comparing  Ki-mbundu  with  the  six  principal  West  Central  African 
languages.  (Price  3 shillings,  or  75  cents.) 


Pronunciation  of  Ki-mbundu.  25 

J.  D.  Cordeiro  da  Matta.  Jisabu,  jihengele,  etc.  Lisbon,  1891. 

A collection  of  proverbs  and  riddles  in  Ki-mbundu  with  Portu- 
guese translation.  The  author,  a full-blooded  and  self-taught  native, 
published  this  book,  and  the  following,  at  his  own  expense. 

J.  D.  Cordeiro  da  Matta.  Cartilha  Racional.  Lisbon,  1892. 

A Ki-mbundu  primer  without  Portuguese  translation. 

J.  D.  Cordeiro  da  Matta.  Ensaio  de  Diccionario  Kimbundu- 
Portuguez.  Lisbon,  1893. 

The  best  vocabulary  of  Ki-mbundu  yet  published. 

Note.  — Most  of  these  books  may  be  procured  through  H.  Chate- 
lain. 


IV.  • 

pronunciation  of  ki-mbundu. 


Vowels . 

The  vowels  are  pronounced  as  in  Italian.  The  letters  e and  0 
have  the  open  sound,  though  not  quite  so  much  as  open  e and  0 in 
most  Romanic  languages. 

a like  the  English  a in  father , far . 
e “ “ at  in  fair , hair. 

* i “ “ ee  in  feet , heel. 

o “ “ vowel  sound  in  fought , taught. 

*u  ki  “ 00  in  fool ’ shoot, 

t “ Portuguese  im,  almost  like  English  ing. 


* Semi - Vowels. 

(1.)  Before  a vowel,  in  the  same  syllable,  i and  u become  semi- 
vowels, and  are  then  pronounced  like  English  y and  w , thus  : — 


ua  like  wa 
ue  “ we 
ui  " wi 
uo  “ wo 
uu  “ wu 


ia  like  ya 
ie  “ ye 
ii  “ yi 
to  “ yo 
iu  “ yu 


In  Ki-mbundu  every  syllable  is  open,  and  every  word  has  as  many 
syllables  as  vowels  (not  including  semi-vowels). 

Bearing  these  rules  in  mind,  words  like  the  following  need  no 
accent  in  order  to  be  read  correctly  : — 


Introduction . 


'2t> 


iiii 

equals 

ii-ii 

equals 

yiyi 

nia 

equals  nya 

uiii 

u 

ui-ii 

« 

wiyi 

nie 

u 

nye 

uiua 

u 

ui-ua 

tt 

wiwa 

nii 

tt 

nyi 

eii 

M 

e-ii 

u 

eyi 

nio 

u 

nyo 

muiii 

a 

tnui-ii 

u 

mwiyi 

niu 

u 

nyu 

kizuua 

a 

ki-zu-ua 

it 

kizuwa 

iau 

it 

ia-u 

u 

yau 

Exception  : When,  however,  the  accent  rests  on  i or  «,  the  latter 
keeps  the  full  vowel  sound.  In  this  case  the  accented  i or  u is 
written  with  an  acute  accent,  e.  g.t  Kuijia,  kizua . 

Sometimes  these  and  similar  words  are  written  and  pronounced 
kuijiiay  kizuua  (pronounce:  Kwijiyay  kizuwa ),  in  which  case  the 
reduplication  of  the  letter  takes  the  place  of  the  accent. 

(2.)  In  rapid  speech,  unaccented  e and  6 before  a vowel,  without 
intervening  pause,  become  semi-vowels  i and  a.  However,  this 
change  of  sound  is  not  usually  shown  in  writing  when  e and  o are 
final,  e.  g.,  pange  ami  pronounce  pangi  ami  or  pangyami , ki  momo  & 
pronounce  ki  momu  $ or  ki  momwi. 

Diphthongs. 

Final  ai,  auy  eif  euy  out  though  pronounced  in  rapid  speech  like 
diphthongs,  are  in  reality  two  full  vowels ; hence  two  syllables. 
E.  g.y  sai  is  sa-i,  dikau  is  di-ka-u,  and  according  to  the  rule  the 
accent  rests  on  the  penult. 

When  an  enclitic  is  added,  the  accent  is  shifted  to  the  next  vowel, 
e.  g.K  sai-ku  pronounce  sa-i-ku. 

In  kuzaukat  for  instance,  the  accent  is  or i'u  (kuzauka)  because 
that  is  the  penult  (ku-za-u-ka). 

In  ainly  both  a and  i have  the  same  tonic  value,  because  the 
accent  falls  on  the  last  syllable,  not  as  usual  on  the  penult ; thus 
a-i-ut.  But  for  this  accent  on  the  last  syllable,  the  word  should  be 
pronounced  a4-ue. 

Consonants. 

Those  sounding  as  in  English  are  b,fy  v,  hy  /,  ny  z. 

In  the  standard  dialects  of  Ki-mbundu,  py  tf  k are  pronounced  as 
in  French  or  Italian,  i.  e.y  without  the  explosive  h generally  heard 
after  them  in  English. 

The  letter  s represents  the  harsh  sound,  never  the  soft  z sound ; 
as  in  son , not  as  in  has. 

The  letter  g is  always  hard  as  in  angery  never  soft  as  in  angel. 

The  letter  x represents  the  English  shy  never  English  x. 

The  letter  x represents  the  English  ch  or  tsh.  It  occurs  only  in 
dialects  of  the  interior.  In  the  Mbaka  dialect  it  always  stands  in 
the  place  of  a Loanda  xt  e.  g.,  Loanda,  maxima;  Mbaka,  maxima. 
In  the  Bantu  mother-tongue  this  x was  a t , mutima. 


Pronunciation  of  Ki-mbundu.  2 7 

The  letter/ has  the  sound  q£  the  French /,  which  in  the  English 
words  azure  and  measure  is  symbolized  by  z and  s. 

The  letter  d before  -i  represents  a peculiar  African  sound,  which 
in  various  tongues  is  written  l,  r,  d , but  in  pronunciation  is  never 
exactly  that.  In  Loanda,  it  is  pronounced  almost  like  simple  (soft)- 
Portuguese  r;  in  the  interior  it  sounds  almost  like  d.  For  English 
people  it  is  safest  to  pronounce  it  like  d. 

In  all  other  cases  d is  pronounced  as  in  English. 

Hitherto  this  di  has  been  written  ri,  which  is  also  correct.  It  is 
a parallel  of  the  Spanish  b and  v. 

Syllabization. 

For  the  correct  pronunciation  and  understanding  of  Ki-mbundu, 
it  is  essential  to  know  the  rules  that  prevail  in  the  syllabization  of 
words. 

(1.)  All  syllables  are  open  ; that  is,  they  end  with  a vowel. 

(2.)  The  letters  m-  and  n - are  never  pronounced  with  the  preced- 
ing vowel,  but  with  the  following  letter,  whether  it  be  a vowel  or  a 
consonant,  e.  g.,  ki-nzo-nji , a-mbu-ncLu,  ndo-ngo,  ki-na-ma. 

(3.)  Every  syllable  can  have  only  one  vowel ; but  it  may  contain 
a semi-vowel  preceding  the  full  vowel,  e . g.,  i-mbua , ki-mbia-mbia . 

Tonic  Accent. 

(1.)  The  general  rule  is  that  the  tonic  accent  rests  on  the  penult 

(2.)  Exceptions  are  indicated  by  an  acute  accent,  e.  g.,  bandy 
divulu. 

When  the  accent  rests  on  the  last  syllable  of  a genuine  Ki-mbundu 
word,  one  may  depend  on  it  that  there  has  been  an  apocope  of  part 
of  the  original  word.  When  the  accent  is  on  the  antepenult,  the 
word  is  of  foreign  origin. 

In  polysyllabic  derived  verbs,  however,  it  is  admissible  to  put  a 
slight  tonic  accent  on  the  root  of  the  verb  ; e.  g,  zangula  ; but  zan- 
gula is  equally  correct. 

(3.)  Monosyllabic  words  may  be  accented  or  not.  When  they  are 
not  accented,  they  are  pronounced  as  one  word  with  the  preceding 
or  the  following,  the  sense  indicating  to  which  they  belong.  If 
they  belong  to  the  preceding  word,  the  accent  of  the  latter  passes 
from  the  penult  to  the  last  syllable  ; e.  g.}  Ngana  * ngo  is  pronounced 
ngandngOy  and  kutunga  * nzo  is  pronounced  kutunganzo. 

Enclitic  particles  (not  nouns)  are  tied  to  the  preceding  word  by  a 
hyphen  ; e.  g.,  Ngi  bane-kin.  kut ala-mu. 

When  a monosyllabic  word  is  not  to  be  pronounced  enclitically,  it 
is  distinguished  by  an  acute  accent ; e.  g..  Kid,  id,  id. 


28 


Introduction . 


Diacritic  Signs. 

(i.)  The  acute  accent  indicates  the  tonic  accent,  when  this  is  not 
on  the  penult,  or  when  a monosyllabic  word  is  pronounced  separately 
from  the  preceding  or  the  following,  e . g.,  divulu , kid. 

(2.)  The  grave  accent  is  used  to  distinguish  words  which,  though 
differing  in  meaning,  could  otherwise  not  be  distinguished  in  writ- 
ing. Thus  the  locative,  a,  is  distinguished  from  any  other  a by  the 
grave  d,  e.  g.y  Ngdbeka , uakala , mud  Bangu. 

(3.)  The  circumflex  distinguishes,  graphically,  words  which,  in 
spoken  language,  are  pronounced  with  a different  intonation.  This 
a foreigner  will  hardly  ever  be  able  to  learn,  and  it  is  of  no  practical 
use  to  explain  it  here ; e.  g,  Njila , path,  njilay  bird,  mbambix  cold, 
mb&mbiy  deer.  Perhaps  it  may  help  some  if  we  tell  them  to  pro- 
nounce the  word  with  circumflex  rather  slowly  and  with  equal  stress 
on  both  syllables,  as  is  done  in  French.  The  word  without  circum- 
flex to  be  pronounced  as  usual. 

The  negative  ki  is  pronounced  longer  than  ki  meaning  when.  The 
suffix  - e of  the  third  person  singular  is  distinguished  by  circumflex 
and  a prolonged  sound  from  -/suffix  of  the  second  person  singular. 
So  is  ~d  suffix  of  the  third  person  plural  from  - d demonstrative. 

(4.)  The  trema  in  e and  o indicates  the  crasis,  or  contraction  of 
two  vowels,  with  or  without  ellipsis  of  an  intervening  consonant, 
e.  g.y  ngexana  for  ngaixana  (a  + i=e),  molungu  for  maulungu  (a  + u=o) 
ngobana  for  nga  ku  bana  {nga  'u  band). 

(5.)  The  apostrophe  indicates  the  dropping  of  a letter,  e.  g.f  1 ngo 
instead  of  ingo , mu  'amenemene  instead  of  mu  kamenemenex  ngu  * u 
bana  instead  of  ngu  ku  bana , mon  a mutu  instead  of  mona  a mutu. 

The  apostrophe  also  distinguishes  k' a negative  from  any  other 
kax  e.  g.y  Kabanga , he,  she,  it,  does  not ; kabanga , he,  she,  it,  does. 

When  the  word  is  negative  the  first  syllable  is  pronounced  longer 
and  higher ; but  the  tonic  accent  remains  as  usual. 

(6.)  The  til  over  any  vowel  makes  the  same  nasal,  e.  g.t  /,  pro- 
nounce ing.  This  i is  a contraction  of  inga.  It  occurs  only  in  the 
Mbaka  dialect,  and  is  the  only  nasalized  vowel  in  the  standard  dia- 
lects of  Ki-mbundu. 


FOLK -TALES  OF  ANGOLA, 


i. 


NGANA  FENDA  MARIA. 

Version  A. 

Eme  ngateletele 1 ngana  Fenda  2 Madfa,  uauaba  3 k’-a  mu  uabell.* 

I often  tel]  (of)  ngana  Fenda  Maria,  beautiful  none  more  beautiful. 

Uakexidi  £,6  inga6  uvuala  mona.  O mon’  £,  inga  u mu  ixana  ue 

She  lived  on,  and  gave  birth  (to)  a child.  Child  hers,  and  she  her  called  also 

ngana  Fenda  Madfa.  O manii  se  uauaba  kavua,  o mona 

ngana  Fenda  Maria.  Mother  hers,  if  (she)  was  beautiful  the  ninth,  the  daughter 

uauaba  kakuinii.7 

was  beautiful  the  tenth. 

Manii  & inga  utuma  ku  Putu8  kusumba  lumuenu  luzuela. 

Mother  hers  then  sent  to  Portugal  to  buy  a mirror  that  speaks. 

Kamenemene  koso,  ki  azuba  ku  di  sukula  ni  kuzuata,  uia 

Morning  every,  when  she  had  washing  herself  and  dressing,  she  went 

finished 

mu  lumuenu  lu£,  inga  uibula.  o lumuenu : 

to  the  mirror  hers,  and  asked  the  mirror : 

“ E ! lumuenu  luami,  e ! lumuenu  luami ; ngauaba  inga 

**  O mirror  mine  t O mirror  mine  I am  I beautiful  or 

ngaiiba?”  — " Kanambd;9  uauaba  muene  ; ku  mundu  oko  kueni6 

am  I ugly?”  — “Not  at  all;  thou  art  indeed;  in  world  this  there  is  not 

beautiful 

rautu,  uauaba  usokela  n’eie.” 

a person,  beautiful  equal  with  thee.” 

Izua  ioso,  ki  azuba  o kuzuata,  uakebula 9 o lumuenu  lu£. 

Days  all,  when  she  had  finished  dressing,  she  then  questioned  the  mirror  hers* 

O lumuenu  inga  lu  mu  tambujila  kiomuene. 

The  mirror  and  (it)  her  answers  the  same. 

Kiziia  kimoxi,  o mon*  6,  ngana  Fenda  Madfa  dia  Mona,  inga 

Day  one,  child  heis.  Miss  Fenda  Maria  the  daughter,  and 

uakulu  kid,  o manii  & ki  atundile,  o mona  ujukula10  o dibitu 

grown  up  already,  mother  hers  when  had  gone  out,  the  daughter  opens  the  door 

dia  mVnzo11  mu  ene12  o lumuenu,  inga  ukala  ku  di  talela-mu. 

of  the  room  in  which  is  the  mirror,  and  she  looks  and  looks  at  herself  in  it 

Ki  azubile  ku  di  tala,  inga  utund’£. 

When  she  had  done  looking  at  herself,  then  she  goes  out. 


30  Folk-Tales  of  Angola . 

Kizua  kiamukua,  o manii  d,  ki  azubile  o kuzuata,  inga  uia 

Day  the  other,  mother  hers,  when  she  had  done  dressing,  then  she  went 

mu  lumuenu  lue  o ku  lu  ibula.  O lumuenu  inga  lu  mu 

to  the  mirror  hers  to  it  question.  The  mirror  then  it  her 

tambujila:  “Ambula  mbd,  ngana  Fenda  Madia.  Uauaba  muene ; 

answers:  “ Leave  it  alone,  ngana  Fenda  Maria.  Thou  art  beautiful  indeed; 

maji,  se  eie  uauaba  kavua,  o mon’  6,  uejile  maza  momo,  uauaba 

but,  if  thou  art  beautiful  ninth,  daughter  thine,  who  came  yesterday  in  here,  she  is  beautiful 

kakuinii.”  Katd  mu  izua  itatu,  ki  aia  mu  lumuenu,  o lumuenu 

tenth.”  Up  to  days  three,  when  she  went  to  the  mirror,  the  mirror 

lu  mu  tambujila  kiomuene. 

(it)  her  answered  the  same. 

O mama  inga  uamba  kiki : “ Kana ; 13  o mon*  ami  mu  kuuaba  ua 

The  mother  then  says  thus : “ No ; daughter  mine  in  beauty  has 

ngi  tundu.  Se  ngilombuela 14  kiki,  o mon’  ami  uando  ku  ngi 

me  surpassed.  If  I let  pass  this,  the  daughter  mine  will  from  me 

tambula  o mala.  Ki  a di  bange  kala  kiki,  o mon’  ami,  ngando 

take  the  men.  As  it  has  happened  like  this,  daughter  mine,  I will 

ku  mu  katula  ku  bat'  oko.” 15  O mama  inga  utuma  kubangesa 

her  remove  from  house  this.”  The  mother  then  ordered  to  be  made 

o ’nzo,  inga  uta-mu  o mon*  6 ni  maseka16  ie,  kiiadi  kid.  O 

a house,  and  khe  put  in  daughter  hers  with  nurse  hers,  both  of  them.  The 

mama  inga  utuma  kuxitisa  o mabitu  ni  jinjanena,17  inga  ubangesa 

mother  then  orders  to  block  the  doors  and  windows,  and  to  make 

ngo  kadizungu,  buoso  bu  abitixila18  o kudia  ni  menia. 

only  a small  hole,  through  which  they  shall  pass  the  food  and  water. 

0 mon’a  ngan’ 19  6 ni  maseka  ie  inga  akala  m’o’nzo  mueniomo 

The  young  lady  this  and  nurse  hers  then  stayed  in  house  in  there 

ndumba  ia  mivu. 

a lot’*  of  years. 

Kizua  kimoxi,  o ngana  Fenda  Madia  dia  mona  uakexile  ni  vondadi 

Day  one,  ngana  Fenda  Maria  the  daughter  had  a craving 

ia  kudia  muenge,  inga  uambela  maseka  ie : “ E ! maseka  iami ; 

td  eat  sugar-cane,  and  she  tells  nurse  hers : **  O nurse  mine ; 

ngala  ni  vondadi20  ia  kudi#  muenge.  Ndd  ku  Palaia,21  kd  ngi 

1 have  a craving  to  eat  sugar-cane.  Go  to  the  beach,  there  for  me 

sumbile  muenge.” 

buy  sugar-cane.” 

O maseka  inga  u mu  ibula:  “Aba  ngana,  ngisumba  kiebi  o 

The  nurse  then  (she)  her  asks : “ But,  mistress,  I shall  buy  how  the 

muenge,  maji  kana  dibitu  buoso  bu  ngibitila?”  O ngana  ie  inga 

sugar-cane,  but  no  door  through  which  I (can)  pass  ? ” The  mistress  hers  then 

u mu  ambela : “ Tubange  dizungu22  bu  mbandu  ia  kipalelu23 

(she)  her  tells : **  Let  us  make  a hole  in  the  side  of  wall 

nda  utunde.”  Inga  abanga  o dizungu.  O maseka  inga  utunda, 

that  thou  mayest  go  out.”  And  they  make  the  hole.  The  nurse  then  goes  out, 

uia  kudsumba24  o muenge. 

goes  to  buy  the  sugar-cane. 


Ngana  Fenda  Maria . 31 

Ki  ejile,  ngana  Fenda  Madfa  inga  ukala  mu  kudia  o muenge. 

When  she  had  come  ngana  Fenda  Maria  and  was  eating  the  sugar-cane, 

(back), 


mu  kuta  o poko  ku  muenge, 

while  striking  the  knife  at  the  sugar-cane, 

inga  i mu  kuama. 


i 

it  (the 
knife) 


mu 

her 


tula  ku  mulembu ; poko 

hits  on  a finger ; the  knife 


and  (it)  her  wounds-24 


Ngana  Fenda  Madfa  inga  uixana  maseka  ie : “ E ! maseka,  e ! 

Ngana  Fenda  Maria  then  calls  nurse  hers:  “O  nurse  I O 

maseka;  ngafika  o polo  iami  ng6  iauaba;  manii,  ki  ngauaba 

nurse  I I thought  face  mine  alone  is  beautiful ; but,  as  lam  beautiful 

o polo,  ni  maniinga  mami  mauaba.” 

in  the  face,  (so)  also  blood  mine  is  beautiful.” 

O mon'a  diiala,  uexile 26  mu  kubita  bu  kanga,  o ki  evile  m’o’nzo 

A young  man,  who  was  passing  outside,  when  he  heard  in  the  house 

mu  azuela  kiki,  muene  bu  kanga  inga  utambujila : “ Nga  ku  ivu, 

speaking  thus,  he  outside  then  answered : **  I have  thee  heard, 

mon'a  ngana,  uazuela  m’o’nzo  omo,  kuma  ki  auaba  o polo  i£, 

young  lady,  who  hast  spoken  in  house  this,  that  as  is  beautiful  face  thine, 

ni  maniinga  m6  ue  mauaba.  Aba,  se  uamuene  ngana  Fele 

also  blood  thine  too  is  beautiful.  But,  if  thou  hadst  seen  Mr.  Fele 

Milanda,  tandu  ^ ki  auaba,  o madiabu 29  ma  mu  sueka  mu  ikandu.”  30 

Milanda,27  so  much  is  he  beautiful,  (that)  the  demons  have  him  hidden  in  Ikandu.” 

Ngana  Fenda  Madfa,  ki  evile  bu  kanga  bu  a mu  tambujila  kiki, 

Ngana  Fenda  Maria,  when  she  heard  outside  that  one  her  answers  thus, 

inga  ukala  mu  banza  ngana  Fele  Milanda,  ua  mu  tundu  mu 

then  she  begins  to  think  of  ngana  Fele  Milanda,  who  her  surpasses  in 

kuuaba,  tandu  ki  auaba,  o madiabu  ma  mu  sueka  mu  ikandu. 

beauty,  so  much  is  he  beautiful,  (that)  the  demons  have  him  hidden  in  Ikandu. 

O kizu’  okio  ngana  Fenda  Madfa  k’adidie  dingi. 

Day  that  ngana  Fenda  Maria  not  ate  more. 

Kizua  kienieki,  inga  ubongolola  o ima  ie  ioso,  inga  u i ta  mu 

Day  this  same,  then  she  gathers  things  hers  all,  and  she  them  puts  into 

kalubungu31  ke,  inga  utuma  maseka  i£  bu  kitanda  ku  akk  mu 

“ kalubungu  ” hers,  and  sends  nurse  hers  to  the  market  to  there  her 

sumbila  ndumba  ia  makezu  ni  jinjfbidi.33  O maseka  inga  u mu 

buy  a lot  of  kola-nuts 32  and  ginger.  The  nurse  and  (she)  her 

sumbila  o makezu. 

buys  the  kola-nuts. 

O m’  usuku,  ene  oso  muene  azeka  kid,  ngana  Fenda  Madfa,  bu 

In  the  night,  they  all  indeed  are  asleep  already,  ngana  Fenda  Maria,  in 

hama  i£,  ukatula  o kalubungu  ke,  inga  ukuata  makanda  mu  njila.34 

bed  here  takes  the  “ kalubungu  ” hers,  and  catches  (her)  soles  on  road,  j 

Ukala  mu  kuia  kua35  ngana  Fele  Milanda. 

She  is  going  to  ngana  Fele  Milanda. 

Inga  uenda,  uenda:  uzuba  mbeji  moxi,  mbeji  iadi ; uenda 

And  she  walks,  walks : she  completes  month  one,  months  two ; she  walks 


32  Folk  - Tales  of  Angola. 

mai’^.36  O ki  azubile  o kuinii  dia  mbeji,  usanga  o kaveia  kezala 

on  and  on.  When  she  completed  the  ten  (of)  months,  she  meets  an  old  woman  full  (of) 

kitanga;87  k’enie  ku  ki  kulala.88  Ngana  Fenda  Madia  inga  u mu 

leprosy;  there  is  no  one  to  it  cure.  Ngana  Fenda  Maria  and  she  her 

kulala ; ua  mu  sukula,  ua  mu  tumbu,  inga  u mu  ta  o milongo. 

cures;  she  her  washes,  she  her  dresses  wounds,  and  her  puts  on  the  remedy. 

O kaveia  inga  uia  ku  kilu. 

The  old  woman  then  goes  to  sleep. 

Kiosueki  o kaveia  ki  azeka,  ngana  Fenda  Madfa  inga  u mu 

While  the  old  woman  sleeps,  ngana  Fenda  Maria  (and)  (she)  her 

lambela  o mbiji  ni  funji.39  Ki  iabile  inga  ufundumuna  o kaveia ; 

cooks  the  fish  and  the  mush.  When  they  are  ready  then  she  awakes  the  old  woman ; 

inga  o kaveia  kadia.  Ki  azubile  o kudia,  o kaveia  inga  u mu 

and  the  old  woman  eats.  When  she  had  done  eating,  the  old  woman  then  her 

bana  o manongonongo  i40  “Kuma  eie  ualoi*  6,  Fenda  Madfa,  eie 

gave  the  instructions:  “Where  thou  art  going  thus,  Fenda  Maria,  thou 

uazuba  kia  kuinii  dia  mbeji.  Kua  ku  kamba  mbeji  jiiadi 

hast  completed  already  ten  (of)  months.  There  is  for  the  lacking  months  two 

pala  kubixila.  Maji,  ki  uak&bixila,41  ki  uak&sanga  o jihoji, 

for  arriving.  But,  when  thou  shalt  there  arrive,  when  thou  there  findest  the  lions, 

jingo,  jinzamba,  iama  iama  kia;42  iala  bu  muelu;  iazeka 

leopards,-  elephants,  wild  beasts,  wild  beasts  all  over;  that  are  at  the  door;  asleep 

iedi 43  kala  iafu,  k’ukale  ni  uoma.  Somboka-iu,  ubokole  mu 

as  though  they  were  dead,  don’t  be  with  fear.  Pass  beyond  them,  to  enter  the 

kololo.44 

hall. 

O ki  usanga  o hoji  ionene,  iajukula  mu  kanu,  ta  o lukuaku 

When  thou  findest  the  lion  great  that  has  open  his  mouth,  put  (thy)  hand 

mu  kanu  die,  usunge-mu  o jisabi : kuinii  dia  sabi  ni  sabi  jiiadi,46 

into  mouth  his,  pull  out  from  it  the  keys:  ten  keys  and  keys  two  (12), 

mu  kuinii  dia  kudlutu  ni  kudlutu  jiiadi. 

for  the  ten  rooms  and  rooms  two. 

Uie46  ku  kitadi,  ukatule-ku  o kuinii  dia  masanga  ni  masanga 

(Then)  go  to  the  yard,  take  out  thence  the  ten  jugs  and  jugs 

maiadi,  u m’  ambate,  u ma  bandese  ku  tandu.  Inga  udila, 

two,  them  carry  and  get  them  up  up  - stairs.  And  thou  shall  cry, 

ubuka,  udila,  ubuka,  kat6  mu  kuinii  dia  masanga  ni  moxi.  O 

thou  shalt  fan,  cry,  fan,  until  the  ten  jugs  and  one  (the  xith).  The 

dia  kaiadi  ki  dizala,  o ki  difafela  boxi,  o ngana  Fele  Milanda 

twelfth  when  it  gets  full,  when  it  runs  over  to  the  ground,  (then)  ngana  Fele  Milanda 

ufukunuka.” 

will  revive.” 

Ngana  Fenda  Madfa  inga  ui’S.  Inga  usanga  o kaveia  kamukui 

Ngana  Fenda  Maria  then  .goes  her  And  she  finds  an  old  woman  other 

way. 

— lukuaku  lumoxi,  kinama  kimoxi,  mbandu  ia  polo  ni  mbandu  ia 

— arm  one,  leg  one,  one  side  of  face  and  one  side  of 


Ngana  Fenda  Maria . 33 

inukutu  — kalotua.  Ngana  Fenda  Madia  umenekena,  utaiabula 

body  — she  is  pounding.  Ngana  Fenda  Maria  greets,  takes  from 

0 kaveia  o muisu.  Ngana  Fenda  Madia  inga  utua  o jimbombo, 

the  old  woman  (her)  pestle.  Ngana  Fenda  Maria  then  pounds  the  dried  cassava, 

inga  usesa;  ubanga  o fuba,  ubana  o kaveia. 

and  sifts ; makes  the  flour,  gives  (it)  to  the  old  woman. 

Kaveia  inga  u mu  sakidila,  inga  u mu  bana  o manongonongo, 

The  old  woman  then  (she)  her  thanks  and  (she)  her  gives  instructions, 

kala  m’a  mu  bene47  o kaveia  kadianga. 

like  those  her  gave  the  old  woman  first. 

Fenda  Madia  ukuata  makanda  mu  njila,  uenda. 

Fenda  Maria  takes  (her)  soles  to  the  road,  walks. 

Ki  kua  mu  kambele  kia  izua  iiadi  ngo,  inga  uivua  bu-lu, 

When  there  was  her  lacking  already  days  two  only,  then  she  hears  in  heaven, 

bu  ala  ku  mu  ixana  : “ Fenda  Madia  ! Fenda  Madia  ! ualoia 

there  is  (one)  her  calling:  “Fenda  Maria!  Fenda  Maria!  thou  art  going 

ku^?”48  Fenda  Madia  usakuka  koko,  usakuka  koko ; kuald 

where  ? ” Fenda  Maria  turns  hither,  turns  thither : there  is  no 

mutu.  Ukala  mu  kui’e,  inga  a mu  ixana  dingi ; kate  lutatu.  O 

person.  She  is  about  to  go  on,  and  they  her  call  again ; np  to  thrice.  The 

lua  kauana,  Fenda  Madia  inga  uimana,  inga  uzuela,  uixi : “ Eie, 

fourth  time,  Fenda  Maria  then  stands  (still)  and  speaks,  saying:  “Thou, 

uolo  ng*  ibula ! inga  u mutu,  inga  u nzumbi,  inga  eie 

who  art  me  asking ! whether  thou  be  a person,  whether  thou  be  a ghost,  whether  thou  be 

Ngana  Nzambi,  ngaloia  kua  ngana  Fele  Milanda,  tandu  ki  auaba, 

the  Lord  God,  I am  going  to  Mr.  Fele  Milanda,  so  much  he  is  beautiful, 

o madiabu  ma  mu  sueka  mu  ikandu.”  — “ Kidi  muene,  Fenda 

{that)  the  demons  have  him  hidden  in  Ikandu.” — “Truly,  indeed,  Fenda 

Madia,  utena  o kuia  kua  Fele  Miland’ d ? ’’ 49  — “ Ngiia.”  — “ Ui’  d ? ” 

Maria,  canst  thou  go  to  Fele  Milanda?”  — “I  am  going.”  — " Thou  art  going  ? ” 

— “Ngiia.”  — “Poji,60  ijia  nakiu,  kuma  erne  Ngana  Nzambi,  ngala 

— “I  shall  go.” — “Then,  know  this,  that  lam  the  Lord  God,  that  am 

ku’u  zuelesa.  O tuveia  tuiadi,  tu  uasange  mu  njila,  erne  muene. 

to  thee  speaking.  The  old  women  two,  whom  thou  hast  met  on  road,  (were)  I myself. 

Ngabilukile  pala  kutala,  se  u mutu  uenda  o ngongo.51 

1 had  transformed  myself  to  see,  whether  thou  art  one  to  stand  hardship. 

Ngomono;52  kuma  u mutu,  uenda  o ngongo,  k’ujimbidila.  Ki 

I have  thee  seen ; as  thou  art  one,  that  stands  hardship,  thou  shalt  not  get  lost.  As 

a di  bange 63  kala  kiki,  eie.  o ngongo  ua  i ende  kia,  uende 

things  are  like  this,  thou,  the  hardship  thou  hast  it  endured  already,  thou  hast  walked 

o kuinii  dia  mbeji  ni  mbeji  j iiadi,  k’udi£,  k’unu6 ; kudia  ku6 

ten  months  and  months  two,  not  eating,  not  drinking;  food  thine  (was) 

dikezu,  kunua  ku£  makania.  Tunde  ki  uatundu  ku  bata  dienu, 

kola-nut,  drink  thine  (was)  tobacco.6*  Since  thou  leftest  home  yours, 

k’uzeke,  uenda  o usuku  ni  muania.  Erne  ngi  ku  amber  6.” 

thou  didst  not  sleep,  walking  night  and  day-  I thee  tell  this.” 


34 


Polk  - Tales  of  Angola . 

Inga  u mu  bana  o manongonongo  kala  m’a  mu  bfene  o tuveia. 

And  he  her  gives  the  instructions  as  those  that  her  gave  the  old  women. 

U mu  bana  ue  kalubungu,  pala  ioso,  i abindamena,  uvunda  o 

He  her  gives  too  a “ kalubungu,”  in  order  that  all  things,  she  may  need,  she  throws  the 

kalubungu  boxi ; mu  kalubungu  inga  mu  ene  mutunda  ioso 

box  on  ground ; out  of  the  box  then  there  will  come  out  all  things 

i andala. 

6he.  wants. 

O ngana  Fenda  Madia,  ki  akexile  kid  pala  kubixila,  o ’nzo  uala 

Ngana  Fenda  Maria,  when  she  was  already  about  to  arrive,  the  house  she  is 

ku  i mona  kia,  usanga  o dizanga  di  akondoioka  o jinjila;  inga 

it  seeing  already,  she  meets  a lake  which  are  surrounding  birds ; ® and 

uxikama  bu  mbandu  a dizanga. 

she  sits  down  on  shore  of  lake. 

Kiosueki  ki  axikama,  ualokoxila,  inga  ukala  mu  kuanda  o nzoji : 

While  she  is' seated,  she  falls  into  a nap,  and  begins  to  have  a dream : 

Bu  dizanga  buatundu  o njila  imoxi ; iai  ku  mu  ambela  : “ Ngana 

From  the  lake  comes- out  bird  one;  it  comes  to  her  tell:  “Ngana 

Fenda  Madia,  ualuka  k’ujimbe  o manongonongo,  m’a  ku  bana 

Fenda  Maria,  take  care  that  thou  not  forget  the  instructions,  which  to  thee  gave 

Ngana  Nzambi.”  O muene  inga  utambujila : “ Kana ; ki  ngijimbiami- 

the  Lord,  God.”  She  then  answers : 41  No ; I 6hall  not  forget 

ku.”  68 

them.” 

Fenda  Madia  inga  upapumuka  ku  kilu,  inga  ui*  £. 

Fenda  Maria  then  starts  out  of  (her)  sleep,  and  goes  on. 

O ki  abixidile,  usanga  o sabalalu 67  ionene.  Bu  kanga 58  buezala 

When  she  arrived,  she  found  a palace  great.  Outside  it  was  full 

iama  iama  kia.  O muene,  uoma  ua  mu  kuatele  dingi ; o 

(of)  wild  beasts  and  wild  beasts.  She,  fear  takes  hold  on  her  again ; (the) 

muxima  ua  mu  xikane.69  Fenda  Madia  ubokola  mu  kololo,  usanga 

heart  is  her  failing.  Fenda  Maria  enters  into  the  hall,  finds 

o klhoji  kionene,  kiajukula  mu  kanu.  Inga  uta-mu  o lukuaku, 

the  lion  big,  that  opens  (wide)  his  mouth.  And  she  puts  in  (her)  arm, 

usunga-mu  o kuinii  dia  sabi  ni  sabi  jiiadi,  mu  kuinii  dia  kudlutu 

pulls  out  the  ten  (oi)  keys  and  keys  two,  for  the  ten  (of)  rooms 

ni  kudlutu  jiiadi. 

and  rooms  two. 

Ujukula  kudlutu  : ahatu  a mindele  ala-mu  ; mu  amukud : jimosa  j60 

She  opens  a room : white  ladies  are  in  it ; in  another : mulatto  ladies ; 

mu  amukud : mindele  ia  mala ; mu  jikualutu  jamukua  : ialu,  jimeza, 

in  another:  white  men;  in  rooms  others:  chairs,  tables, 

itadi,  ndumba  ia  ima.  O mu  kualutu  iasukinina,  mu  asangele 

metal-ware,  lots  of  things.  In  the  room  last,  in  it  she  found 

o mundele,  uazeka  bu  hama,  uauaba  k’a  mu  uabeld. 

a white  man,  asleep  in  bed,  beautiful  there  is  no  more  beautiful. 


Ngana  Fen  da  Maria.  35 

Fenda  Madfa  inga  uia  ku  ’itadi ; 61  usanga-ku  ndumba  i*  atu 

Fenda  Maria  then  goes  to  the  yard ; finds  there  a lot  of  people 

azeka:  abika  a ngana  Fele  Milanda. 

asleep : the  slaves  of  ngana  Fele  Milanda. 

Fenda  Madia  uambata  o kuinii  dia  masanga64  ni  maiadi,  ubanda 

Fenda  Maria  carries  the  ten  jugs  and  two,  goes  up 

namu 62  ku  tandu,  inga  udila,  ubuka,  udila,  ubuka,  kajte  ki  ezalesele 

with  them  up-stairs,  and  weeps,  fans,  weeps,  fans,  till  she  had  filled 

o kuinii  dia  masanga  ni  moxi  ni  kaxaxi.  Ki  kuakambele  o kaxaxi 

ten  of  the  jugs  and  one  and  a half.  When  there  lacked  one  half  (only) 

pala  Fele  Milanda  kufukunuka,  uiva  bu  kanga:  “Nanii  usumba  o 

for  Fele  Milanda  to  revive,  she  hears  outside : “ Who  will  buy  a 

mubika  mu  meni’  6 ? ” 

slave  with  water  ? ” 

Fenda  Madia  uia  bu  njanena ; uixana  o mutu,  ualosumbisa  o 

Fenda  Maria  goes  to  the  window;  calls  the  one,  who  is  selling  the 

mubika.  Mukua-mubika  inga  ubanda  ku  tandu.  Fenda  Madfa  inga 

slave.  The  seller  of  the  slave  then  goes  up  up-stairs.  Fenda  Maria  then 

u mu  ambela  : “ Erne  ngalami  ni  menia.  Omenia,  mu  ngala  namu, 

him  tells : “ I have  not  any  water.  The  water,  which  I have, 

masoxi.  Se  uandala,  zuela.”  O mukua-mubika  inga  utambujila: 

is  tears.  If  them  wantest,  speak.”  The  seller  of  the  slave  then  answers: 

“ Ngandala.” 

“ I want.” 

Fenda  Madfa  inga  ubana  o mukua-mubika  ni  aku&  o masoxi ; ene 

Fenda  Maria  then  gives  the  seller  of  the  slave  and  his  people  the  tears ; they 

inga  anua.  MamukuS,  inga  uezalesela63  o midingi.64 

then  drink.  The  other  (tears)  then  she  with  them  fills  (their)  jugs. 

Fenda  Madia  uambata  o mubik’  £ ; uia  n’e  ku  ’itadi ; u mu 

Fenda  Maria  takes  away  slave  hers ; she  goes  with  her  to  the  yard;  she  her 

sukula,  u mu  zuika,  inga  u mu  luka  Kamasoxi. 

washes,  she  her  dresses,  and  she  her  calls  Kamasoxi.66 

Uia  n’e  ku  tandu,  inga  u mu  tuma:  “ Kamasoxi,  mubik*  ami, 

She  goes  with  her  up-stairs,  and  she  her  commands : “ Kamasoxi,  slave  mine, 

didila  mu  disang’  omo.  O ki  dikala  pala  kuizala,  ngi  fundumune.” 

weep  in  jug  that.  When  it  is  about  to  be  full,  me  arouse.” 

Fenda  Madfa  inga  uzendalala66  ku  meza.  Kiosueki  ki  azendalala, 

Fenda  Maria  then  reclines  on  the  table.  While  yet  she  was  reclining, 

uai  ku  kilu. 

she  went  to  sleep. 

Kamasoxi  udila,  ubuka,  udila,  ubuka.  O ki  ezalele  o ditangi,67 

Kamasoxi  weeps,  fans,  weeps,  fans.  When  got  full  the  jog, 

ki  diafafele  boxi,  Fele  Milanda  uafukunuka. 

when  it  ran  over  on  the  ground,  Fele  Milanda  revived. 

Ki  atala  kiki  Kamasoxi,  o muene,  Fele  Milanda,  ubixila  bu 

When  saw  this  Kamasoxi,  he  himself,  Fele  Milanda,  comes  where 


36  Folk- Tales  of  Angola . 

Kamasoxi,  u mu  bana  kandandu,  uixi : " Eie  ua  ngi  bana 

Kamasoxi  (was),  he  her  gives  a hug,  saying:  “Thou  hast  me  given  (saved) 

o mueniu.”  Akatuka,  aia  mu  sala. 

life.”  They  start,  go  into  the  parlor. 

O Kamasoxi  utunda,  uia  m’o’nzo,  mu  ala  Fenda  Madia.  U mu 

Kamasoxi  goes  out,  goes  to  the  room,  where  is  Fenda  Maria.  She  her 

ixana : " Kamadi'a68  diabu,69  fundumuka.”  Fenda  Madia  ufundumuka. 

calls : “ Kamaria,”  devil,  get  up.”  Fenda  Maria  gets  up. 

Ki  atala  kiki  Kamasoxi,  uixi : “ Nd6,  diabu  Kamadia,  udtemese 

When  sees  this  Kamasoxi,  she  says : “ Go,  devil  Kamaria,  go  to  warm 

menia  pala  ngana  ie  ia  diiala.” 

the  water  for  master  thine  (male).” 

Fenda  Madia  uabanze ; utunda,  uia  ku  kitadi,  utemesa  o menia ; 

Fenda  Maria  thought;  goes  out,  goes  to  the  yard,  warms  the  water; 

uta  bu  mbanielu 69  ku  tandu,  uvutuk’£  ku  itadi. 

puts  (h)  into  the  bath-tub  up-stairs,  returns  to  the  yard. 

Fele  Milanda  uabange  kid  mbeji  jiuana,  o ki  ebula  Kamasoxi : 

Fele  Milanda  had  been  (thus)  already  months  four,  when  he  asked  Kamasoxi : 

“E!  Kamasoxi,  o Kamadia  ua  mu  sumba70  kud?”  Kamasoxi  uixi: 

“O  Kamasoxi,  Kamaria  thou  her  boughtest  where?”  Kamasoxi  says: 

“Nga  mu  sumbile  ku  Putu.” 

“I  her  bought  in  Portugal.” 

Kizua  kimoxi,  Fele  Milanda  uatumu  kuludikisa  o lopa  ie  pala 

Day  one,  Fele  Milanda  ordered  to  get  ready  clothes  his  for 

kuia  ku  Putu,  kudmenekena  o ndandu  jie.71 

to  go  to  Portugal,  to  visit  relatives  his. 

Ki  akexile  pala  kuia,  utuma  kufolomala  abik'£  oso.  U a ambela : 

When  he  was  about  to  go  he  orders  to  form  in  line  slaves  his  all.  He  them  tells : 

“Ngaloia  ku  Putu.  Zuelenu  ioso  i nuandala.”  En'  oso  muene72 

“ I am  going  to  Portugal.  Speak  out  all  that  you  wish.”  They  all  indeed 

inga  abinga  ioso  i andala. 

then  ask  everything  they  desire. 

O Fele  Milanda  inga  uambela  Fenda  Madia : “ Zuela  ud,  Kamadia, 

Fele  Milanda  then  tells  Fenda  Maria:  “Speak  also,  Kamaria, 

ioso  i uandala.”  Kuala  Fenda  Madia : “ Erne,  ngana,  k!  ngandalami 

whatever  thou  wishest.”  Then  Fenda  Maria:  “I,  master,  I do  not  want 

kima ; mukonda  eme,  ioso  i ngandala  — loko 73  nga  ku  sanga  ku 

anything  (now) ; for  I,  all  that  I wish  — directly  I shall  thee  find  on 

telasu,73  inga  nga  ku  bekela  lelasd  ia  ioso  i ngandala.” 

terrace,  and  there  I thee  will  bring  a list  of  all  things  I wish.” 

Fenda  Madia  ubanga  o lelasd : Navaia  di-zuike,  ditadi  dia  muambi 

Fenda  Maria  makes  the  list:  A razor  sharpen-thyself,  a stone  speaker 

a kidi,  lubambu,  ni  an’a  mixaxiniu 74  kiiadi,  kandeia  di-sendele,  ni 

of  truth,  a chain,  and  dolls  two,  a lamp  Hgbt-thyself,  and 

lumuenu  di-muike.” 

a mirror  look-thyself.  ” ** 

Ngana  Fele  Milanda  inga  uia  ku  Putu  kudmenekena  o jindandu  jiS. 

Ngana  Fele  Milanda  then  goes  to  Portugal  to  visit  relatives  his- 


Ngana  Ftnda  Maria . 3 7 

Ki  abixidile  ku  Putu,  manii  4,  pai  4,  ni  ndandu  ji&  joso. 

When  he  had  arrived  in  Portugal,  mother  his,  father  his,  and  relations  his  all, 

atambulula  mon’  4:  kubanga  fesa,70  kudia,  kunua,  kutonoka. 

they  received  son  theirs : feast-making,  eating,  drinking,  playing. 

O kubanga  izua,  Fele  Milanda  inga  utangela  manii  4 o ngongo 

Doing  (after)  days,  Fele  Milanda  then  related  to  mother  his  troubles 

jie  joso,  inga  u mu  ambela  kuma:  “O  ua  ngi  bene77  o mueniu, 

his  all,  and  he  her  told  saying:  “She  who  me  saved  life  (is) 

muhatu  ua  mumbundu,  jina  die  Kamasoxi ; maji  uene  ni  mubik’  e 

a woman  of  negro,  name  hers  (is)  Kamasoxi ; but  she  has  a slave  hers 

a mu  ixana  Fenda  Madia,  uauaba  k’a  mu  uabel4.  Muene  ua  ngi 

called  Fenda  Maria,  who  is  beautiful  exceedingly.  She  has  me 

tumu  ku  mu  sumbila:  Kandeia  di-sendele,  navaia  di-zuike,  ditadi 

sent  to  for  her  buy:  A lamp  light-thyself,  a razor  sharpen-thyself,  a stone 

■dia  muambi  a kidi,  lubambu,  ni  an*  a mixaxiniu  kiiadi,  ni  lumuenu 

teller  of  truth,  a chain,  and  dolls  two,  and  a mirror 

di-muike.”  Manii  a Fele  Milanda  uabanze  o imbamb’  eii,  i atumu 

look-thyself . ” The  mother  of  Fele  Milanda  thought  over  the  things  these,  which  had  sent 

kusumba  Fenda  Madia,  inga  uibula  mon'  e:  “E!  mon’  ami;  o 

to  buy  Fenda  Maria,  and  she  asks  son  hers:  *‘0  son  mine!  that 

Fenda  Madia,  mundele78  inga  mumbundu?” 

Fenda  Maria,  (is  she)  white  or  black  ? ” 

Fele  Milanda  uatambujila  kuma:  “Mundele.”  — “O  Kamasoxi 

Fele  Milanda  answered  saying : “White.”  — “Kamasoxi 

ua  mu  sumbile  ku6  ? ” — “ Kamasoxi  uambele  kuma  ua  mu  sumbile 

she  her  bought  where?”  — “Kamasoxi  said  that  she  her  bought 

ku  Putu.”  — “Eie,  mon’  ami,  k’uatobd.  O ku  Putu  kuene  ku  6 

in  Portugal.”  — “Thou,  son  mine,  be  not  foolish.  In  Portugal  where  thou  wast 

valela,79  uevile  kid  kuma  ku  Putu  ene  mu  kusumbisa-ku  abika?” 

born,  heardest  thou  (ever)  that  in  Portugal  they  are  wont  to  sell  there  slaves?” 

— “Kana.”  — “ Ijia-kiu,  kuma  Kamasoxi  ua  ku  nganala.  Fenda 

— “ No.”  — “ Know  this,  that  Kamasoxi  has  thee  deceived.  Fenda 

Madia,  muene  o ngana ; o Kamasoxi,  muene  o mubika.  O ima  i 

Maria,  she  (is)  the  mistress ; Kamasoxi,  she  (is)  the  slave.  The  things  which 

atumu  kusumba  Fenda  Madia,  pala  ku  di  bonda.  O im’  eii  ku 

ordered  to  buy  Fenda  Maria,  (are)  for  killing  one’s  self.  Things  these  in 

Putu  oko,  k’a  i sumbis4  ngo;  ita  kitadi  kiavulu.” 

Portugal  here,  they  not  them  sell  for  nothing ; they  cost  money  much.” 

Fele  Milanda,  ki  azubile  kubanga  mbeji  jiuana  ku  Putu,  inga 

Fele  Milanda,  when  he  finished  spending  months  four  in  Portugal,  then 

usenga80  o ima  ioso,  i a mu  tumine  abik’  e.  O i a mu  tumine 

he  bought  the  things  all,  that  him  ordered  slaves  his.  Those,  that  him  ordered 

Fenda  Madia,  inga  u i jimba. 

Fenda  Maria,  then  he  them  forgets. 

O papolo,81  ki  iendele  kia  izua  iuana  mu  ’Alunga,  Fele  Milanda 

The  steamer,  when  it  had  gone  already  days  four  in  Ocean,  Fele  Milanda 

ulembalala82  o ima  i a mu  tumine  Fenda  Madia,  inga  ubinga 

remembered  the  things  that  him  ordered  Fenda  Maria,  and  he  begged 


38  Folk -Tales  of  Angola. 

kabitangu 83  ka  naviiu  pala  kuvutuka.  Kabitangu  k’axikanenie. 

the  captain  of  the  ship  to  go  back.  The  captain  would  not. 

Fele  Milanda  inga  u mu  futa  kondo ; kabitangu  inga  uxikana. 

Fele  Milanda  then  (he)  him  paid  a thousand ; the  captain  then  agrees. 

Inga  avutuka  dingi  ku  Putu,  kusota  o imbamb'  eii.  O mu  loja 

And  they  return  again  to  Portugal,  to  fetch  things  those.  In  the  shop  (store) 

mu  a i sangele,  inga  a mu  binga  kondo  jiuana,  inga  ubana  o kitadi. 

where  he  them  found,  then  they  him  demand  thousands  four,  and  he  gives  the  money. 

Fele  Milanda  inga  u di  long’£  mu  naviiu. 

Fele  Milanda  then  embarked  in  the  ship. 

O ki  abixidile  ku  bata  die,  oso  muene  a mu  menekena;  inga 

When  he  arrived  at  home  his,  all  indeed  they  him  greet ; and 

ubanga  izua  iiadi.  O kia  katatu,  inga  uixana  abik’  £ oso,  inga  u 

he  spends  days  two.  On  the  third,  then  he  calls  slaves  his  all,  and  he 

a bana  o ima  i&,  i atumine.  Inga  ukatula  o padi 84  ia  jibixa 

them  gives  things  theirs,  which  they  had  sent  for.  And  he  takes  a pair  of  earrings 

jia  ulu,  ja  madiamande,  jivolota  jia  ulu,  ni  nela  ia  ulu,  ia  madiamande, 

of  gold,  of  diamonds,  wristlets  of  gold,  and  a finger-ring  of  gold,  of  diamonds, 

inga  ubana  Fenda  Madia  kuma : “Tambula  o im*  eii,  i a ku  tumisa 

and  he  gives  Fenda  Maria  saying:  “Take  thir.g3  these,  which  to  thee  sent 

(them) 

manii  etu  ku  Putu,  sandu86  i£.” 

mother  mine  in  Portugal,  namesake  thine.” 

Fenda  Madia  inga  utambula  o im’  eii ; tnaji  o Kamasoxi  lumbi 

Fenda  Maria  then  takes  things  those ; but  Kamasoxi  envy 

lua  mu  kuatele. 

(it)  her  grasped. 

0 mu  ngoloxi,  ngana  Fele  Milanda  inga  uia  ku  telasu;  o Fenda 

In  the  evening,  Mr.  Fele  Milanda  then  goes  to  the  balcony;  Fenda 

Madia  inga  u mu  batesa86  kat6  ku  telasu,  inga  ubinga  o ima 

Maria  then  (she)  him  follows  up  to  the  terrace,  and  asks  for  things  hers 

1 atumine.  Fele  Milanda  inga  u mu  ta  makutu,  kuma  kana,  k’a 

which  she  had  sent  for.  Fele  Milanda  then  (he)  her  tells  a lie,  that  no,  he  not 

i beke.  Fenda  Madia  inga  uzuela,  kuma:  “Abik’  6,  eie  ua 

them  brought  Fenda  Maria  then  speaks,  saying : “ Slaves  thine  (own),  thou  hast 

a bekela  ioso,  i atumine;  maji  erne,  kuma  ngi  mubik’  a mukaji 

them  brought  all,  that  they  sent  for ; but  to  me,  because  I (am)  the  slave  of  wife 

6,  k’uaxikan^  ku  ngi  bekela  ioso  i ngatuma.  Manii,  uakexile  ni 

thine,  thou  wouldst  not  to  me  brings  all  that  I sent  for.  Forsooth,  wast  thou  with 

uoma,  xila 87  ngi  ku  futumi  ? ” Fele  Milanda  inga  ukatula  0 ima, 

fear,  lest  I thee  pay  not?”  Fele  Milanda  then  took  the  things. 

inga  u mu  bana  naiu.88  Fenda  Madia  inga  utambula  inga  u mu 

and  he  her  gave  them.  Fenda  Mans  then  received  (them)  and  she  him 

ibula,  se89  kikuxi?  Fele  Milanda  inga  u mu  ambela  kuma:  “O 

asked,  saying  how  much  ? Fele  Milanda  then  he  her  told  saying : **  The 

kitadi  ki  ate  o im*  eii,  k'uten6  ku  ki  bana.’7  — 

money  that  cost  things  these,  thou  canst  not  it  give.”-— 


39 


Ngana  Fenda  Maria. 

“ Zuela ; iene,  inga  se  makuiniatatu  a kondo,  erne  ngi  ma  bana.” 

“Speak;  the  same,  even  if  (it  be)  thirty  thousands,  I shall  them  give.” 

Fele  Milanda  uabanze  uixi : “ O mubika  uala  ni  makuiniatatu 

Fele  Milanda  thought  saying:  “The  slave  has  thirty  (of) 

a kondo,  maji  o ngana  ie  k’ale  namu  ? mukua-kizuatu  kimoxi 

thousands,  but  mistress  hers  has  not  them?  having  cloth  one 

kuabu  ? ” Fele  Milanda  inga  uambela  Fenda  Madia  kuma : “ Ndaie, 

only?”  Fele  Milanda  then  tells  Fenda  Maria  saying:  “Go, 

k’ufute  kima.” 

pay  not  * anything.” 

Fenda  Madia  inga  usakidila. 

Fenda  Maria  then  thanked  (him). 

Om’usuku  — oso  muene  azeka  kia — o ngana  Fenda  Madia  — 

At  night  — all  indeed  were  asleep  already  — ngana  Fenda  Maria  — 

kuma  a mu  bana  *nzo  k'ubeka  u£  ni  kaveia  kene  ku  mu  zekesa90 

as  they  her  had  given  a house  alone  to  herself  with  an  old  woman  who  used  to  sleep  with  her 

— Fenda  Madia  inga  utula  ku  tandu  a meza  o im’  eii,  i a mu 

— Fenda  Maria  then  set  down  on  top  of  table  things  those  which  to  her 


bekelele  Fele  Milanda,  inga  uxikama  ku  kialu.91  Uabundu  kid92 

had  brought  Fele  Milanda,  and  she  seats  herself  on  a chair.  She  has  knocked  already 

o kalubungu  ke  boxi,  Muatundu  izuatu  ia  mbote,  iofetale  98  ni  ulu 

kalubungu  hers  on  ground.  Out  come  dresses  elegant,  adorned  with  gold 

ni  matadi  ma  jibilande.  Uakembe94  k’a  mu  kembela. 

and  gems  of  brilliants.  She  dressed  (as)  none  else  could  dress. 

Inga  ukala  mu  kufundila 95  o im*  eii,  iala  ku  tandu  a meza. 

And  she  began  to  plead  (before)  things  those,  that  were  on  top  of  table, 

inga  utanga  o ngongo  jie  jioso,  m’oso96  mu  abitile  pala  Fele  Milanda 

and  told  trouble  hers  all,  which  she  went  through  for  Fele  Milanda 


kufukunuka.  O ki  azubile,  inga  uzuela  : “ Se  makutu  mu  ngazuela, 

to  revive.  When  she  had  finished,  then  she  said : “If  (is)  a lie  what  I said, 

eie,  tadi  dia  muambi  a kidi  ni  an’  a mixaxiniu,  o navaia  di-zuike 


thou,  O stone  teller  of  truth  and  (ye) 

i ngi  batule  o xingu ; ni  lubambu  lu 

let  it  me  cut  off  neck ; and  the  chain  may  it 


dolls,  the  razor  sharpen-thyself 

ngi  bonde.”  O ki  azubile 

me  hang.”  When  she  finished 


o kuzuela,  o kandeia  kasendela ; o navaia  ia  di  zuika  ku  ditadi  dia 

speaking,  the  lamp  lit  itself;  the  razor  sharpened  itself  on  the  stone 

muambi  a kidi ; o lubambu  lua  di  niengeneka  bu  lu.  O lubambu, 

teller  of  truth ; the  chain  hung  itself  on  high.  The  chain, 

ki  luakexile  pala  ku  mu  nienga,  o navaia  pala  ku  mu  batula  o xingu, 

as  it  was  about  to  her  hang,  the  razor  about  to  her  cut  off  the  neck, 

ana  a mixaxiniu  inga  akuata  o ini’  eii. 

the  dolls  then  seized  things  those.07 

Manii,  kiosueki  ngana  Fenda  Madia  ki  alobanga  o im'  eii,  o kaveia 

However,  while  ngana  Fenda  Maria  was  doing  things  these,  the  old  woman 

katono  6.  Mu  kamenemene  o kaveia  inga  ka  di  xib’e.  Fenda  Madia 

In  the  morning  the  old  woman  then  held  her  peace.  Fenda  Maria 

banga  kate  mu  mausuku  matatu.  O ua  kauana,  mu 

did  as  much  as  nights  three.  On  the  fourth,  in 


was  awake. 

inga  u ki 

then  she  it 


40 


Folk - Tales  of  Angola. 
kamenemene,  o kaveia  inga  kambela  Fele  Milanda  kioso  ki  alobita. 

the  morning,  the  old  woman  then  told  Fele  Milanda  all  that  was  going  on. 

Fele  Milanda  inga  uambela  o kaveia,  kuma:  “Om'usuku,  ki  ujika 

Fele  Milanda  then  told  the  old  woman,  saying : “ At  night,  when  thou  closest 

o dibitu,  k’u  di  jike  ni  sabi.” 

the  door,  do  not  it  lock  with  the  key.” 

Fele  Milanda,  o mu  kaxaxi 98  ka  usuku,  inga  utuluka,  inga  ubatama, 

Fele  Milanda,  at  mid  of  night,  then  he  goes  down,  and  hides, 

inga  ukala  mu  kuzongola  mu  musula"  ua  dibitu.  Fenda  Madia 

and  begins  to  peep  through  a crack  of  the  door.  Fenda  Maria 

uazuata,  inga  ubanga  ki  ene  mu  kubanga-j  inga,  inga  utanga  o ngongo 

dressed,  and  did  as  she  used  to  do  always,  and  related  troubles 

je  joso,  inga  uamba  : “ Aba  eie,  Kamasoxi,  kuamba  kidi,  eie,  uabene 

hers  all,  and  said : “ Say  thou,  Kamasoxi,  speaking  truth,  thou,  who  didst  save 

Fele  Milanda  o mueniu,  o sabi  ia  palata  ia  kualutu  ia  Fele  Milanda, 

Fele  Milanda  (his)  life,  the  key  of  silver  of  the  room  of  Fele  Milanda, 

palanii  k’u  i telekale  ? Se  makutu,  mu  ngazuela,  enu,  nuala  ku 

why  didst  thou  not  it  deliver?  If  (is)  a lie,  what  I said,  ye,  that  are  on 

tandu  a meza,  ngi  bondienu.”  O im’  eii,  ki  iakexile  pala  ku  mu 

top  of  table,  me  hang ! ” Things  those,  when  they  were  about  to  her 

jiba,  Fele  Milanda  ujukula  o dibitu,  ubokola.  Fenda  Madfa  uai  ku 

kill,  Fele  Milanda  opened  the  door,  entered.  Fenda  Maria  went  into 

kiambu ; Fele  Milanda  ue  uai  ku  kiambu.  O kaveia  inga  ka 

a swoon;  Fele  Milanda  also  went  into  a swoon.  The  old  woman  then  she 

a bangela  milongo  ; ene  inga  apapumuka. 

for  them  makes  medicine ; they  then  wake  up. 

Fele  Milanda  uamesenene  kuambata  Fenda  Madfa  ku  tandu  ni 

Fele  Milanda  wanted  to  carry  Fenda  Maria  up-stairs  with 

izuatu  ie,  i azuata ; maji  o Fenda  Madfa  k’axikanenie,  inga  uta 

dresses  hers,  which  she  had  on ; but  Fenda  Maria  refused,  and  put 

o ima  ie  mu  kalubungu  k£ ; inga  uzek’e. 

things  hers  into  kalubungu  hers ; and  she  went  to  bed. 

O Fele  Milanda,  ki  abixidile  ku  tandu,  inga  ubanga  o mikanda  ia 

Fele  Milanda,  when  he  arrived  upstairs,  then  he  made  letters  of 

kutuma  kukuvitala  o makamba  me  pala  ku  di  mosalela 100  ku  bata  die. 

sending  to  invite  friends  his  for  to  take  breakfast  at  house  his. 

Mu  kamenemene  inga  utumisa  o mikand’  eii ; inga  utuma  kutesa 

In  the  morning  then  he  sent  the  letters  these ; then  he  ordered  to  put 

kalakatald 101  mu  pipa. 

coal-tar  in  a barrel. 

En’  oso  muene,  ki  ejile  ku  di  mosala,  o ki  akexile  mu  kudia, 

They  all  indeed,  when  they  had  come  to  breakfast,  when  they  were  eating, 

o Fele  Milanda  inga  uibula  Kamasoxi:  “O  sabi  ia  kualutu102 

Fele  Milanda  then  asked  Kamasoxi:  “The  key  of  the  room 

iebi  ? ” Kamasoxi  uixi : “ Kana ; 103  ngasangediami-mu  sabi.”  — 

where  (is  it)  ? ” Kamasoxi  said:  “No;  I not  found  there  a key.”  — 


41 


Ngana  Fenda  Maria . 

“ Tanga  hanji  m’oso  mu  uabitilc  pala  ku  ngi  katula  mu  ikandu.” 

“Tell  please  all  through  which  thou  wentest  for  to  me  rescue  from  Ikandu.'* 

Kamasoxi  uedi  pf!1(H 

Kamasoxi  not  a word  1 

O Fele  Milanda  inga  utangela  o makamba  me  ioso  iabiti  mu 

Fele  Milanda  then  told  friends  his  all  that  happened  in 

mausuku  mauana  ni  Fenda  Madia ; inga  utuma  kuixana  Fenda 

the  nights  four  with  Fenda  Maria ; and  he  ordered  to  call  Fenda 

Madfa  ku  kitadi. 

Maria  from  the  yard, 

Fenda  Madfa  inga  uiza.  Fele  Milanda  inga  u mu  binga  o sabl 

Fenda  Maria  then  came.  Fele  Milanda  then  (he)  her  asks  for  the  key, 

Kuala  Fenda  Madfa:  “Erne,  ngana,  kana  nga  i ijiami.  Utokala 

Then  Fenda  Maria;  “I,  master,  not  do  it  know.  Whom  it  behooves 

ku  i ijfa  ngana  Kamasoxi.”  Ni  ku  mu  jijila  kuala  Fele  Milanda 

to  it  know  (is)  mistress  Kamasoxi.”  With  being  urged  by  Fele  Milanda 

inga  ukatula  o sabi,  inga  u i telekala,106  inga  utanga  kioso  kiabitile 

then  she  takes  out  the  key,  and  she  it  delivers,  and  tells  all  that  happened 

ni  Kamasoxi,  ni  m’oso  mu  abitile,  muene  Fenda  Madfa,  pala 

with  Kamasoxi,  and  what  she  went  through,  she  Fenda  Maria,  to 

kukatula  Fele  Milanda  mu  ikandu. 

rescue  Fele  Milanda  from  Ikandu. 

Mindele  ioso  muene,  elelenu  ! 106  Kamasoxi,  sonii  ja  mu  kuata. 

The  white  men  all  indeed,  laugh  ye  1 (applaud).  Kamasoxi,  shame  her  seized. 

Fele  Milanda  uixana  an’a  maia  kiiadi.  Azangula  Kamasoxi,  inga 

Fele  Milanda  called  young  men  two.  They  lift  Kamasoxi,  and 

a mu  ta  mu  pipa  ia  kalakatald,  inga  a i ta  o tubia.  Kamasoxi 

they  her  put  into  the  barrel  of  coal-tar,  and  they  it  set  on  fire.  Kamasoxi 

inga  ubia,  ujikata;107  o kafuba  katuka,  katula  Fenda  Madfa. 

then  burns,  gets  charred;  a little  bone  flies  up,  alights  on  Fenda  Maria. 

Fenda  Madfa  inga  u di  xisa-ku.108  Fele  Milanda  inga  ukazala 109  ni 

Fenda  Maria  then  rubs  herself  with  it.  Fele  Milanda  then  married  (with) 

Fenda  Madfa;  aia  ku  Putu  ku&  ndandu  j£,  inga  avutuka.  Inga 

Fenda  Maria;  they  went  to  Portugal  to  kinsmen  his,  and  returned.  And 

akal’d  : “Adia  nguingi,  aseiala  musolo.” 

they  lived  on:  “They  eat  cat-fish,  they  sup  on  musolo-fish.”u<> 

Ngateletele  o kamusoso  kami.  Se  kauaba  inga  kaiiba,  ngazuba. 

I have  told  little  story  mine.  Whether  (it  be)  good  or  bad,  I have  finished.111 


42 


Folk - Tales  of  Angola. 


NGANA  FENDA  MADIA. 

Vers  io  n B. 

Eme  ngateletele  ahatu  a mindele  kitatu,  jipange,  atungile  mu 
muxitu.  Kizua  kimoxi,  umoxi  ua  ndenge  uexile112  mu  njanena  mu 
kudia  muenge,  inga  u di  batula  o mulembu. 

O mubidi 113  uexile  mu  kubita,  inga  o muhatu  ua  mundele  u mu 
ambela : “Tala  hanji,  e*  mubidi,  o kima  kizela  kia  di  fangana  ni  kiku- 
suka;  o kikusuka  kia  di  fangana  ni  kizela.”  “Kala  ngana  Vidiji 
Milanda;  mu  konda  dia  kuuaba  kuavulu,  nganga114  ja  mu  louela  ku 
mbandu  a palaia.” 

O muhatu  uebudixile  o mubidi,  uixi : “ Pala  kuenda  kud  ngana 
Vidiji  Milanda,  uenda  izua  ikuxi?”  “ Uenda  izua  nake.  O kia 
kavua  uabixila  bu  ene  ngana  Vidiji  Milanda.  O muene  pala  kufu- 
ndumuka,  udila  kuinii  dia  masanga  ni  maiadi.” 

O ngana  Fenda  Madia  inga  uenda  o izua  nake.  O kia  kavua,  ki 
abixidile  bua  ngana  Vidiji  Milanda,  inga  ukuata  mu  dila  o kuinii  dia 
masanga  ni  maiadi. 

O ki  abixidile  mu  kuinii  dia  masanga  n*  umoxi,  uexile  mu  bita 
mutu,  uexile  mu  sumbisa  rnubika  mu  disanga  dia  menia.  Ngana 
Fenda  Madia  inga  u mu  ixana ; usumba  o rnubika  mu  disanga  dia 
masoxi,  inga  ukuata  mu  kudiia  o disanga  di  asumbile-mu  o rnubika. 

O ki  atenesene  o kuinii  dia  masanga  n’  umoxi  ni  kaxaxi,  inga 
uixana  o rnubika : “ E’  Kamasoxi ! iza,  udidile 115  mu  disang*  omo. 
Ki  dimateka  o kuizala,  ngi  tonese,  mukonda  mesu  molo  ngi  kata 
kiavulu.” 

O rnubika  inga  ukala  mu  dila.  Kia  mu  kuatedie  kima  ni  ioso  ia 
mu  ambelele  ngana  ie.  Uezalesele  o disanga,  ngana  Vidiji  Milanda 
inga  upapumuka. 

O ki  apapumukine,  u mu  ambela : “Ngi  be  ndandu,  mukaji  ami.” 
O muene,  ku  mu  ambela : “ K’  emiami  mukaji  6 ; mukaji  6,  id  uazeka  ” 
ua  mu  ambelele  : “Ngi  be  ndandu,  munume 116  ami,”  inga  a di 
ambata,117  ni  muene  ngana  Vidiji  Milanda. 

Kamasoxi  uabilukile 118  Fenda  Madia;  o Fenda  Madia  uabilukile 
rnubika,  inga  u mu  luka  Kamadia.  Inga  aia  mu  tunga  o’nzo  id,  ku 
akexile  ku  di  tuma 119  kiambote. 

Kizua  kimoxi,  ngana  Vidiji  Milanda  uexanene  abik'  en’oso,  inga 
u a ambela:  “Eme  ngoloia  ku  Putu.  Enu,  nu  abik*  ami,  zuelenu 
ioso  i nuamesena,  pala,  ki  ngiza,120  ku  nu  bekela.”  O umoxi 
uatnbele  : “Ngamesena  kolodd  ni  milele  ia  mbote.”  O uamukud 


Ngana  Fenda  Maria. 


43 


NGANA  FENDA  MARIA. 

Version  B. 

I often  tell  of  three  white  ladies,  sisters,  who  were  living  in  the 
forest.  One  day,  one  of  them,  the  youngest,  was  at  the  window  eat- 
ing sugar-cane,  and  she  cut  her  finger. 

The  shepherd 113  was  passing  by,  and  the  white  lady  tells  him : 
“ Look,  please,  thou  shepherd  ! the  white  thing  that  looks  like  the 
red  thing,  the  red  thing  that  looks  like  the  white  thing.”  “ Just 
like  ngana  Vidiji  Milanda,  because  of  (his)  great  beauty,  wizards  have 
bewitched  him  on  the  side  of  shore.” 

The  kdy  asked  the  shepherd,  saying,  “To  walk  to  the  place  where 
ngana  Vidiji  Milanda  is,  one  walks  days  how  many?”  “One  walks 
eight  days.  On  the  ninth  day  thou  shalt  arrive  (at  the  place)  where 
is  ngana  Vidiji  Milanda.  For  him  to  revive,  thou  shalt  weep  (full) 
ten  jugs  and  two.” 

Ngana  Fenda  Maria  then  walks  eight  days.  On  the  ninth,  when 
she  arrived  (at  the  place)  where  (was)  ngana  Vidiji  Milanda,  then 
she  began  to  weep  (full)  the  ten  jugs  and  two. 

When  she  reached  the  ten  jugs  and  one,  there  came  passing  a 
person,  who  was  selling  a slave  for  a jug  of  water.  Ngana  Fenda 
Maria  then  calls  him ; she  buys  the  slave  for  a jug  of  tears,  and 
begins  to  weep  full  the  jug  she  had  bought  the  slave  with. 

When  she  had  completed  the  ten  jugs  and  one  and  a half,  then 
she  calls  the  slave : " O Kamasoxi ! come ! weep  into  this  jug. 
When  it  begins  to  get  full,  wake  me  up,  because  my  eyes  are  pain- 
ing me  much.” 

The  slave  then  begins  to  weep.  She  cared  nothing  about  all  that 
her  mistress  had  told  her.  She  filled  the  jug;  ngana  Vidiji  Milanda 
then  wakes  up. 

When  he  awoke,  he  said  to  her : “ Embrace  me,  my  wife.”  She, 
instead  of  to  him  saying,  “ I am  not  thy  wife ; thy  wife  is  she  yonder 
who  is  asleep,”  said  : “ Embrace  me,  my  husband  ; ” and  they  go  arm 
in  arm  (she)  with  him*  ngana  Vidiji  Milanda. 

Kamasoxi  became  Fenda  Maria,  (and)  Fenda  Maria  became  the 
slave,  and  she  called  her  Kamaria.  And  they  go  to  build  their  house 
where  they  lived  in  fine  style. 

One  day  ngana  Vidiji  Milanda  called  all  his  slaves,  and  says  to 
them  : “ I am  going  to  Portugal.  You,  my  slaves,  speak  out  every- 
thing that  you  want,  in  order,  when  I come,120  to  bring  (these  things) 
to  you.”  The  one  said  : “ I want  a cord  (necklace)  and  fine  clothes.” 


44 


Folk-Tales  of  Angola. 

uambele  : “Ngamesena  jingondo121  ni  jibixa.”  O uamukud  ua  mu 
ambelele  : “ Ngamesena  jinela  ni  misanga  ia  mbote.” 

0 ki  exanene  o Kamadfa,  ua  mu  ibudixile  : “ Eie,  uandala  *nii  ? ” 
Inga  u mu  ambela:  “Erne,  ngana,  nguami122  kuzuata;  mukonda 

0 m’bika  ki  k’atene  kuzuata  ima  ia  mbote.  Ngana,  kima  u ngi 
bekela:  Kandeia  Di-sende,  navaia  Di-zuike,  tujola  Di-batule,  ni  ditadi 
dia  Muambi-a-kidi.” 

O ngana  Vidiji  Milanda  inga  uambela  o mukaji  e : “ Abik’etu,  en’ 
oso  muene,  abingi  ima  ia  mbote  ia  kuzuata.  O Kamadfa  k’abingi£ 
ima  ia  kuzuata,  mu  konda  dia  ’nii  ? ” Mukaji  £ inga  u mu  tambujila : 
“Kamadfa  munzenza.123  Ki  k’eji£  o ima  ioso  i abingi  akud.  Eie, 
k’u  mu  bekele  o ima  i abingi  muene ; mukonda  muene  k’eji£  ioso  i 
azuela.  Munzenza  ua  mutu.” 

O ngana  Milanda  u mu  ambela:  “Kana;  en*  oso  nga  a bekela 
ioso  i abingi;  o Kamadfa  ue  ngu124  mu  bekela  ioso  i a mu.  tumu 
muxima  ue.” 

O ngana  Vidiji  Milanda  inga  ui’£  ku  Putu,  ku  akexile  o izua  ioso 

1 andalele.  O ki  exile  pala  kuiza,  uia  mu  kuibudisa  o ima  ioso  i a 
mu  bingile  Kamadfa.  K'emuenie.125  Inga  uia  ixi  iamukud  mu  ku  a 
sota  o ima,  i a mu  tumine  m’bik’£,  inga  u i mona. 

O ki  ejile,  en*  oso  aia  ku  mu  tambulula:  “Ngana  ietu  ueza!  tuo- 
ndokemba  ! ” O Kamadfa  ua  di  xibidi  £.  Ki  k’endedi£  mu  tambu- 
lula ngana  i£. 

O ngana,  ki  amatekene  o kuban’  en*  oso,  ki  a mu  ibudixile : 
“ Enu  oso  muene,  mueza  mu  tambula  o ima  ienu  i nga  nu  ambelele ; 
aba  o Kamadfa,  uebi  ?” 

O ngana  ia  muhatu  u mu  ambela : “ Kamadfa,  kima  kia  munze- 
nza, k’u  mu  bane  ngo  kima.”  O ngana  Vidiji  Milanda  uambele  : 
“ Kamadfa  mubika  kala  akua.  Ngu  mu  bana  ioso  i a ngi  bingile,  ia 
ng’  endesa  ndumba  ia  jixi.”  Uixana  Kamadfa:  “Za,  utambule  ioso 
i ua  ngi  bingile.”  O Kamadfa  uexile  mu  kamulele  kamoxi  Jisonii 
ja  mu  kuatele,  ja  kubixila  bu  polo126  ia  ngana  Vidiji  Milanda.  Ua 
di  suekele  ku  dima  dia  dibitu.  O ngana  Vidijii  Milanda  uemanene, 
inga  uia  bu  exile  Kamadfa,  u mu  bana  o ima  i a mu  bingile. 

En’  oso  muene,  o abik’  a ku  bata,  azuatele,  inga  abanga  o jifesa, 
mukonda  o ngana  id  uabixidile  ni  sauidi.127  O Kamadfa  ua  di 
xibidi  £ mu  kanzo  328  ke,  mu  exile  ni  kaveia. 

O kutula  ni  usuku  — en’  oso  azeka  kia  — Kamadfa  ki  akatuile  o 
ima  i a mu  bekelele  ngana  ie,  ubunda  o kalubungu  ke  boxi : Mu  atu- 
ndile  jivestidu  ja  mbote,  ni  ima  ioso,  i zuata  muhatu  ua  mundele. 
Inga  ukuata  o ima  ia  Putu,  u i ta  ku  tandu  a meza,  inga  ukala  mu 
kuzuela:  “Eie,  ngana  Vidiji  Milanda,  uatambula  o mubika;  ua  ngi 


Ngana  Fenda  Maria . 45 

Another  said:  “I  want  copper  beads121  and  earrings.”  Another 
said  to  him  : “I  want  finger-rings  and  fine  beads.” 

When  he  called  Kamaria,  he  asked  her : “ Thou  desirest  what  ? ” 
And  she  says  to  him : " I,  master,  want  not  clothing,  for  the  slave 
cannot  wear  fine  things.  Master,  these  are  the  things  that  thou 
mayest  bring  me : lamp  light-thyself,  razor  whet-thyself,  scissors 
cut-yourselves,  and  stone  the  speak er-of -truth.” 

Ngana  Vidiji  Milanda  then  tells  his  wife : “ Our  slaves,  they  all 
of  them  asked  for  fine  things  to  wear.  Kamaria  asked  not  for  things 
to  wear,  because  of  what  ? ” His  wife  then  says  to  him  : " Kamaria 
(is)  a bush-slave.123  She  does  not  know  all  the  things  that  the  others 
asked.  Thou,  do  not  bring  her  the  things  that  she  asked  ; for  she 
does  not  know  what  she  says.  She  is  a bush- woman.” 

Ngana  Milanda  tells  her : " No,  they  all,  I will  bring  them  all  that 
they  asked  ; Kamaria,  too,  I will  bring  her  everything  that  her  heart 
told  (ordered)  her.” 

Ngana  Vidiji  Milanda  then  goes  to  Portugal,  where  he  stayed  all 
the  days  that  he  wished.  When  he  was  about  to  come  back,  he 
goes  to  ask  after  all  the  things  that  Kamaria  had  asked  him  for. 
He  did  not  find  them.  Then  he  went  to  another  city  to  look  there 
for  the  things  that  his  slave  had  sent  him  for,  and  he  finds  them. 

When  he  came  (back)  they  all  go  to  receive  him.  “ Our  master 
has  come  ! we  shall  dress  up  ! ” Kamaria  she  kept  silent.  She  did 
not  go  to  receive  her  master. 

The  master,  after  beginning  to  give  the  things  to  them  all,  then 
for  her  he  asked  ; “ You  all,  indeed,  have  come  to  receive  the  things 
that  I had  promised  you,  but  Kamaria,  where  (is  she)  ? ” 

The  mistress  says  to  him : u Kamaria  is  a thing  just  from  the 
bush ; do  not  give  her  anything.”  Ngana  Vidiji  Milanda  said  : “ Ka- 
maria is  a slave  like  the  others.  I will  give  her  all  that  she  asked 
me  for,  that  made  me  go  to  many  cities.”  He  calls  Kamaria: 
"Come!  receive  all  that  thou  hast  asked  me  for.”  Kamaria  was  in 
one  small  loin-cloth.  Shame  seized  her,  to  come  in  the  presence 
of  ngana  Vidiji  Milanda.  She  hid  herself  behind  the  door.  Ngana 
Vidiji  Milanda  stood  up,  and  went  where  Kamaria  was ; he  gives 
her  the  things  she  had  asked  him  for. 

They  all  indeed,  the  slaves  of  the  house,  dressed  up,  and  had  a 
merriment,  because  their  master  had  arrived  with  health.  Kamaria 
held  her  peace  in  her  little  hut,  where  she  stayed  with  an  old  woman. 

The  night  arriving  — they  all  were  already  asleep  — Kamaria,  after 
taking  the  things  that  her  master  had  brought  her,  knocked  her  kalu- 
bungu  on  the  ground.  Out  came  dresses  fine,  and  all  things  that  a 
white  lady  wears.  And  she  takes  the  things  of  Portugal,  she  sets 
them  on  top  of  the  table,  and  begins  to  speak : “Thou,  ngana  Vidiji 


46  Folk - Tales  of  Angola . 

xisa ; eme,  nga  ku  endelele  o izua  nake  mu  solongo  dia  muxitu,  mu 
enda  moil’  a njila,  mon’  a mutu  k’a  mu  muena-mu.  O kizua  kia  kavua, 
ki  ngabixidile  ni  paxi  iami  ni  ngongo  iami,  inga  ng’  u didila  o kuinii 
dia  masanga  n’  umoxi  ma  masoxi,  ki  buabitile  mutu,  uexile  mu  su« 
mbisa  o mubika  mu  menia,  eme  inga  ngikuata  o disanga  dia  masoxi ; 
ngisumba  o m’bika  pala  ku  ngi  kuatesa  mu  paxi  jami  ni  ngongo  jami. 
Eie,  ngana  Vidiji  Milanda,  ni  uatambula  o m’bika,  ni  ua  ngi  xisa  eme, 
ngi  ngana,  ng’  6 muenene  129  o jipaxi  ni  jingongo.  Eie,  kandeia 
Di-sende  ; eie,  navaia  Di-zuike  ; eie,  tujola  Di-batule  ; eie,  ditadi  dia 
Muambi-a-kidi,  (s’  eme  ngazuela  makutu),130  ngi  batujudienu.”131 


O kandeia  ka  di  sendela ; o navaia  ia  di  zuika ; o tujola  tua  di  ba- 
tujula;  o ditadi  dia  Muambi-a-kidi  diolo  di  pangajala132  boxi.  O 
muene,  Kamadia,  inga  uamba  : “ Eie,  Nzambi,  ngi  kudile ! ” O ima 
ioso  inga  ibuika. 

O kaveia  kexile  mu  kumona  o ima  ioso  eii ; inga  uzuela  ni  muxima 
ue  : “ O una,  uala  ni  ngana  ietu,  manii  ki  muenie  ngana  ietu  ia  mu- 
hatu  ? O ngana  ietu  ia  muhatu  manii  io,  a mu  bake  kuma  Kamadia  ? 
O Kamadia  muene,  una,  uala  ni  ngana  ietu.”  Inga  u di  xiba  ni  mu- 
xima u£,  pala  kutala,  se  mosuku  m moso  muene,  o Kamadia  ubiiuka 
kala  ki  abiluka  o usuku  ua  lelu.  Fenda  Madia  inga  unanga.  Kaveia 
ka  di  xiba  ni  muxima  ue. 

O kutula  ni  usuku,  f.n’  oso  azeka  kia,  o kaveia  ka  di  bangesa 134 
kala  uazeka,  manii  uolotala.  O Kamadia  ukatula  o kalubungu  ke ; 
u ka  bunda  boxi : ima  ioso  muene  pala  kuzuata  ieza.  Uazuata,  io 
uate  o ima  ku  tandu  a meza ; uate  navaia  Di-zuike,  ni  kandeia  Di- 
sende  ; tujola  Di-batule,  ni  tadi  dia  Muambi-a-kidi,  inga  ukala  mu 
zuela : “ So  salavande ! 136  ng&kale  eme,136  ngu  muhatu,  ngatundile 
ku  bata  dia  ndandu  jami,  inga  ngenda  o izua  nake  mu  solongo  dia 
muxitu  ni  paxi  jami  ni  ngongo  jami.  Eie,  ngana  Vidiji  Milanda, 
ngodidile  o kuinii  dia  masanga  ni  sanga  dimoxi  ni  kaxaxi,  inga  nga- 
mbela  o m’bik*  ami : ‘ Tenesa  o kuinii  dia  masanga  ni  maiadi ; maji, 
ki  dikala  pala  kuizala,  ngi  tonese  pala  eme  ku  di  zubidisa.*  187  O 
mubik’  ami,  nga  mu  sumbile  mu  masoxi  mami,  ki  k’a  ki  bangedi&, 
inga  uehela  o disanga  ku  di  izalesa.  O ki  apapumukine  ngana  Vidiji 
Milanda,  inga  u mu  ambela  ‘ngi  be  ndandu,  mukaji  ami;’  muene, 
ku  mu  ambela  ‘k’emiami  ngi  mukaji  6;  mukaji  6 io  uazeka;*  ua 
mu  ambelele  ‘ ngi  be  ndandu,  mulume  ami,’  pala  eme  kubiluka  ngi 
Kamadfa.  Eie,  ditadi  dia  Muambi-a-kidi ; eie,  tujola  Di-batule,  eie, 
navaia  Di-zuike;  eie,  kandeia  Di-sende,  (se  ngazuela  makutu)  ngi 
batujudienu.” 


Ngana  Fenda  Maria . 47 

Miianda,  hast  taken  the  slave,  hast  left  me ; me,  who  for  thee  walked 
eight  days  in  the  heart  of  the  forest,  ‘ where  goes  the  child  of  Bird, 
the  child  of  Man  is  not  to  be  seen  therein.’  The  ninth  day,  when 
I arrived  with  my  trouble  and  my  misery,  and  I had  wept  for  thee 
the  ten  jugs  and  one  of  tears,  when  there  passed  one  who  was  sell- 
ing a slave  for  water,  I then  took  a jug  of  tears  ; I bought  the  slave 
to  aid  me  in  my  trouble  and  my  misery.  Thou,  ngana  Vidiji 
Miianda,  thou  both  didst  take  the  slave,  and  leave  me,  me,  the  mis- 
tress, who  for  thee  underwent  hardships  and  misery.  Thou  lamp 
light-thyself ; thou  razor  whet-thyself ; thou  scissors  cut-yourselves  ; 
thou  stone  speaker -of -truth,  (if  I have  spoken  lies)130  cut  me  to 
pieces.” 

The  lamp  lights  itself ; the  razor  whets  itself ; the  scissors  cut 
and  cut  themselves ; the  stone  speaker-of-truth  is  knocking  and 
knocking  itself  on  the  ground.  She,  Kamaria,  then  says:  “Thou, 
God,  succor  me ! ” And  the  things  all  disappear. 

The  old  woman  was  seeing  all  these  things,  and  she  speaks  with 
her  heart : “ That  one  who  is  with  our  master,  whether  she  indeed 
is  not  our  mistress  ? Our  mistress,  whether  (she  is)  this  one,  whom 
they  put  down  as  Kamaria  ? The  true  Kamaria  is  she  who  is  with 
our  master.”  And  she  holds  her  peace  with  her  heart,  to  see 
whether  all  nights  Kamaria  will  be  changed  as  she  was  changed  on 
the  nigfyt  of  to-day.  Fenda  Maria  then  lives  on.  The  old  woman 
holds  her  peace  with  her  heart. 

Arriving  in  the  night,  they  are  all  asleep,  the  old  woman  makes 
herself  as  though  asleep,  but  she  is  looking.  Kamaria  takes  her 
kalubungu ; she  knocks  it  on  the  ground : all  things  indeed  for 
dressing  come  out.  She  dresses  and  sets  the  things  on  the  table ; 
she  sets  the  razor  whet-thyself,  and  the  lamp  light-thyself,  the  scis- 
sors cut-yourselves,  and  the  stone  speaker-of-truth,  and  she  begins 
to  speak  : “ So  salavande ! 136  If  it  were  not  I,  a woman  ! I left 
the  home  of  my  family  (kin),  and  walked  eight  days  in  the  heart  c3f 
the  forest,  with  my  troubles  and  my  miseries  ! Thou,  ngana  Vidiji 
Miianda,  for  thee  I wept  the  ten  jugs  and  one  and  a half,  and  I said 
to  my  slave : * Finish  the  ten  jugs  and  two  ; but,  when  it  is  going 
to  be  full,  wake  me  up  for  me  to  finish  it.’  My  slave,  whom  I had 
bought  with  my  tears,  she  did  not  do  it,  but  she  allowed  the  jug 
to  be  filled.  When  ngana  Vidiji  Miianda  awoke,  and  said  to  her : 
* Embrace  me,  my  wife,’  she,  instead  of  saying  to  him,  1 1 am  not 
thy  wife ; thy  wife  is  that  one  (yonder)  asleep ; * she  said  to  him : 
‘Embrace  me,  my  husband,’  for  me  to  be  turned  into  Kamaria. 
Thou  stone,  the  speaker-of-truth ; you  scissors  cut-yourselves ; thou 
razor  whet-thyself ; thou  lamp  light-thyself,  (if  I have  spoken  lies) 
cut  me  to  pieces.” 


48  Folk - Tales  of  Angola . 

Kandeia  ni  ima  ioso  ia  di  sendela ; o ditadi  diolo  di  pangajala ; o 
navaia  iolo  di  zuika  ; o tujola  tuolo  di  batujula.  O muene,  bu  ’axaxi 
bueniobo,  inga  uvutula : “ Nzambi,  ngi  kudile ! ” Ima  ioso  inga  ibuika. 

Kaveia  katale.  O muhatu  ua  mundele  uazula  o ima  i azuatele, 
paia  kuzuata  o kadikoza  inga  ubongolola  o ima  i£,  inga  u i baka 
mu  katutu138  ka  kaxa.  Inga  azek’d 

Kizua  kiamukud,  o kaveia  kaia  mu  fetela  ngana  ie  : “ Eie,  ngana, 
uadia  ’nii  ? 189  uanua  ’nii  ? se  o i6,  ua  mu  tambula  kuma  muene  mu- 
kaji  6 Fen  da  Madia,  ki  muenie  ? O Fenda  Madfa  una-ze,  nua  mu 
bake  kuma  Kamadfa.” 

O ngana  Vidiji  Milanda  inga  u mu  ambela : “ Eie,  u kaveia, 
uakambe  ujitu  ; uamba  kuma  mukaji  ami  o kahatu  kana  kabolo,  kala 
ku  ’itadi.”  “Eie,  ngana,  k’ufike  makutu,  mu140  ngolo  ku  tangela. 
Loko,  m’usuku,  eme  ngizekami  m’o’nzo.  Ngambela  o kahatu  : 
‘ Kazeke  k’ubeka  ue  ; eme  ngazeka  bu  kanga,  bu  a ngi  kuvitala  bu 
kizomba.’  m Ngibanga  dizungu  bu  dibitu.  Eie,  ngana,  ni  uambele 
mukaji  6,  kuma : ‘ Ngolotunda  ni  usuku.  Ki  ngizami,  kikala  mako- 
lombolo.’  Ni  tua  mu  tale  ioso  i abanga  m’o’nzo  ni  usuku.” 

O ngana  inga  uambela  mukaji  e : “ Eme  lelu  ni  usuku  ngoloia 
bama;  m ondo  ngi  banga  ujitu.”  143  Inga  ananga. 

O ki  azubile  o kudia,  o ngana  Vidiji  Milanda  inga  utunda  makutu, 
inga  u di  sueka  bu  kididi,  ki  a mu  dikixile  o kaveia. 

Kutula  ni  usuku,  o Fenda  Madia  uixana  Kamadfa : “Kamadfa, 
za,  ngi  bekele  o menia ; ngisukule  o inama.”  Kamadfa  uabeka  o 
menia  pala  kusukula  Fenda  Madia  o inama.  O ki  azubile,  inga  u 
mu  ambela : “ E ! kahatu  ! nd 6 m’o’nzo,  uazeke.  Kutula  o mako- 
lombolo,  uajukuila  o dibitu  ngana  Vidiji  Milanda.” 

O Kamadfa  uatambujila,  inga  ui’e  mu  zeka  m’o’nzo  i£.  Ujika  ku 
dibitu,  inga  uzuela  ni  muxima  ue  : “ Lelu  ngala  k’ubeka  uami ; kia- 
beta 146  ku  ngi  uabela.  Kana  mutu  u ngi  mona.”  Ukuata  o kalu- 
bungu  ke ; u ka  bunda  boxi : mu  tunda  abika ; mu  tunda  seia ; 146 
mu  tunda  jivestidu  ja  mbote  ; ioso  i zuata  muhatu  ua  mundele.  Inga 
u di  longa147  mu  seia,  u di  sukula ; abika  a mu  tukuta  kiambote ; a 
mu  kondona,  inga  a mu  zuika  o vestidu  ia  mbote  ia  jitetembua. 

Muene  uiza  ku  meza.  O ngana  Vidiji  Milanda  uolotala  o ima  ioso, 
i olobanga  Kamadfa  mu  o’nzo. 

Kamadfa  ukala  mu  zuela : “ Kiakale  eme ! Vidiji  Milanda,  nga  ku 
endelele  o izua  nake.  Ngendele  mu  muxitu,  eme  ngu  muhatu  ua 
Nzambi,148  ni  paxi  jami  ni  ngongo  jami.  O kia  kavua,  ki  ngabixidile 


Ngana  Fenda  Maria . 49 

The  lamp  and  things  all  light  themselves ; the  stone  is  knocking 
itself;  the  razor  is  whetting  itself;  the  scissors  are  cutting  them- 
selves. She,  in  the  middle  there,  says  again : “ God,  succor  me ! ” 
All  the  things  then  disappear  (in  darkness). 

The  old  woman  saw  it.  The  white  lady  takes  off  the  things  she 
had  put  on,  to  wear  (again)  the  small  rag;  and  she  gathers  her 
things,  and  keeps  them  in  her  rotten  little  trunk.  Then  they  sleep. 

The  next  day,  the  old  woman  went  to  whisper  to  her  master: 
“ Thou,  master,  why  eatest  thou  ? 139  why  drinkest  thou  ? if  that  one 
whom  thou  hast  taken  as  thy  wife,  Fenda  Maria,  is  not  the  same  ? 
Fenda  Maria  is  that  one,  whom  you  (both)  put  down  as  Kamaria.” 

Ngana  Vidiji  Milanda  then  tells  her:  “Thou,  old  woman,  lackest 
courtesy;  thou  sayest  that  my  wife  is  the  little  woman  yonder 
mean,  that  is  in  the  yard?”  “Thou,  master,  do  not  think  it  (to 
be)  lies,  what  I am  telling  thee.  Soon,  at  night,  I shall  not  sleep 
in  the  house.  I shall  say  to  the  little  woman : * Sleep  alone ; I will 
sleep  outside,  where  they  have  invited  me  to  the  dance.’ 141  I shall 
make  a hole  in  the  door.  Thou,  master,  also  tell  thy  wife,  * I am 
going  out  at  night.  I shall  not  come,  except  at  cock-crow,’  that  we 
may  look  at  her,  and  all  she  does  in  the  house  at  night.” 

The  master  then  tells  his  wife : “ To-day,  at  night,  I shall  go 
somewhere ; 142  they  will  give  me  a party.”  And  they  live  on. 

When  he  had  finished  eating,  ngana  Vidiji  Milanda  then  goes  out 
falsely,144  and  hides  himself  in  the  place  which  the  old  woman  had 
showed  to  him. 

The  night  coming,  Fenda  Maria  calls  Kamaria : “ Kamaria,  come, 
bring  me  water  that  I may  wash  my  feet.”  Kamaria  brought  the 
water  to  wash  Fenda  Maria’s  feet.  When  she  had  finished,  then 
she  tells  her,  “ O little  woman  ! go  to  the  house  to  sleep.  When  it 
is  cock-crow  thou  shalt  go  and  open  the  door  for  ngana  Vidiji  Mi- 
landa.” 

Kamaria  assents  and  goes  to  lie  down  in  her  hut.  She  shuts  the 
door,  and  speaks  with  her  heart : “ To-day  I am  alone  with  myself ; 
it  greatly  pleases  me.  Nobody  sees  me.”  She  takes  her  kalubungu  ; 
she  knocks  it  on  the  ground : out  come  slaves ; out  comes  a bath- 
tub ; out  come  splendid  dresses ; everything  that  a white  lady  wears. 
And  she  lays  herself  in  the  tub  ; she  washes  herself ; the  slaves  rub 
her  well ; they  wipe  her ; and  they  put  on  her  the  beautiful  dress  of 
stars. 

She  comes  to  the  table.  Ngana  Vidiji  Milanda  is  looking  at  all 
the  things  that  Kamaria  is  doing  in  the  house. 

Kamaria  begins  to  speak  : “ But  for  me  ! Vidiji  Milanda,  I walked 
for  thee  for  eight  days.  I walked  in  the  forest,  I,  a woman  of  God,148 
with  my  troubles  and  my  miseries.  On  the  ninth  day,  when  I arrived 


50  Folk - Tales  of  Angola . 

mu  palaia,149  mu  a ku  louelele  o jinganga,  mu  konda  dia  Kuuaba 
kuavulu,  erne  ngexile  mu  ku  didila  o kuinii  dia  masanga  ni  maiadi, 
mu  ng’  ambelele  o mubidi ; inga  ng’  u didila  o kuinii  dia  masanga 
n'umoxi.  O ki  ngatenesene  kuinii  dia  masanga  n’umoxi150  ni 
kaxaxi,  buexile 161  mu  bita  o mutu,  uexile  mu  sumbisa  mubika,  inga 
ngu  mu  sumba  mu  sanga  diami  dia  masoxi.  Ngi  mu  luka  Kamasoxi  ; 
inga  ngikala  mu  dila  pala  kutenesa  o kuinii  dia  masanga  ni  maiadi. 
O ki  ngabixidile  mu  kuinii  dia  masanga  n’umoxi  ni  kaxaxi,  ki  ngexa- 
nene  Kamasoxi,  o mubika,  nga  mu  sumbile  mu  masoxi  mami,  mu 
ngexile  mu  didila  ngana  Vidiji  Milanda,  inga  ngu  mu  ambela:  ‘Te- 
nesa,  mubik’ami,  o kuinii  dia  masanga  ni  maiadi.  Ki  dikala  pala 
kuizala,  eie  ngi  tonese ; mukonda  ngana  Vidiji  Milanda  uondotona. 
Eie,  u m’bik’  ami,  se  muene  uatono,  erne  hanji  ngazeka,  ki  a ku 
ambela  : “ Ngi  be  ndandu,  mukaji  ami  ” eie  u mu  ambela  : “ K’emi- 
ami  ngi  mukaji  6 ; mukaji  e io  uazeka.”  ’ O Kamasoxi,  ki  atonene 
o ngana  Vidiji  Milanda,  ua  mu  ambelele:  ‘Ngi  be  ndandu,  mukaji 
ami;’  o muene  inga  u mu  tambujila : ‘Ngi  be  ndandu,  mulume 
ami.’  Kiakale  eme!  Vidiji  Milanda,  nga  ku  endelele  o jipaxi,  ni 
jingongo,  ni  malamba  ...  eie  uatambuile  o m’bika  kuma  mukaji  e, 
erne,  ngi  mukaji  6 , nu  ngi  bange  ngu  m’bika.  Eie,  kandeia  Di- 
sende ; eie,  navaia  Di-zuike ; eie,  tujola  Di-batule ; eie,  ndundulu 
Di-pangale;  eie,  ditadi  dia  Muambi-a-kidi ; eie,  lumuenu  Di-muike, 
(se  ngazuela  makutu)  ngi  batujudienu  S ” 

lene  ioso  ia  di  sendela ; ndundulu  iolo  di  pangajala ; tujola  tuolo 
di  batujula;  o lumuenu  luolo  di  muika;  o navaia  iolo  di  zuika;  o 
ditadi  dia  muambi  a kidi,  diala  mu  zuela  o kidi.  O ki  iexile  pala 
kubuika,154  ki  abokuele  Ngana  Vidiji  Milanda,  inga  u mu  ambela: 
“ Ngi  be  ndandu,  mukaji  ami.”  Muene,  ki  amuene  ngana  Vidiji 
Milanda  uabokuele,  inga  ubana  selende  ; 155  ngana  Vidiji  Milanda 
uia  ku  kiambu  ue.  O kaveia,  kexile-bu,  kabangele  o milongo  pala 
ngana  Vidiji  Milanda  ni  Fenda  Madia  kutona,  inga  atona. 

Abanda,  ni  Fenda  Madia  ni  Vidiji  Milanda,  kusanga  Kamasoxi, 
uazeka  bu  hama.  O Kamasoxi,  ki  amuene  Fenda  Madia  uabokola 
m’o’nzo  ni  ngana  Vidiji  Milanda,  uaxala  uatukumuka. 

O Vidiji  Milanda  uexanene  abika  pala  kukuata  Kamasoxi,  ni  ku 
mu  ta  mu  pipa  ia  kalakatala.  O kifuba,  kiatundiie  mu  pipa  ia  kala- 
katald  kiabangele  o pemba,  pala  Fenda  Madia  ni  Vidiji* Milanda  ku 
di  xisa. 

Ngateletele  o kamusoso  kami ; se  kauaba  inga  kaiiba,  ngazuba. 


Ngana  Fenda  Maria.  51 

on  the  shore,149  where  the  wizards  had  bewitched  thee,  because  of 
great  beauty,  I was  weeping  for  thee  the  ten  jugs  and  two,  which 
the  shepherd  had  told  me  ; and  I for  thee  wept  ten  jugs  and  one. 
When  I had  finished  ten  jugs  and  one  and  a half,  there  was  passing 
one,  who  was  selling  a slave,  and  I bought  her  for  a j ug  of  tears.  I 
called  her  Kamasoxi,  and  I resumed  weeping,  to  finish  the  ten  jugs 
and  two.  When  I had  arrived  at  ten  jugs  and  one  and  a half,  then 
I called  Kamasoxi,  the  slave  whom  I had  bought  with  my  tears,  that 
I was  weeping  for  ngana  Vidiji  Milanda,  and  I said  to  her : ‘ Com- 
plete, slave  mine,  the  ten  jugs  and  two.  When  it  is  going  to  get 
full,  thou,  wake  me  up ; for  ngana  Vidiji  Milanda  will  awake.  Thou, 
my  slave,  if  he  awakes,  I being  still  asleep,  when  he  says  to  thee : 
“ Embrace  me,  my  wife ; ” thou  to  him  shalt  say : “ I am  not  thy 
wife.  Thy  wife  is  that  one  (yonder)  who  sleeps.”  Kamasoxi,  when 
ngana  Vidiji  Milanda  awoke,  he  said  to  her:  ‘Embrace  me,  my 
wife ; * but  she  then  answered  him  : * Embrace  me,  my  husband.' 
But  for  me  ! Vidiji  Milanda,  who  for  thee  went  through  the  hard- 
ships, and  trials  and  miseries,  . . . thou  tookest  the  slave  as  thy 
wife,  that  me,  thy  wife,  you  (both)  might  make  a slave.  Thou  lamp 
light-thyself ; thou  razor  whet-thyself ; you  scissors  cut-yourselves ; 
thou  pebble  knock-thyself  ; thou  stone  speaker-of-truth  ; thou  mir- 
ror look-thyself,  (if  I have  spoken  lies)  cut  me  to  pieces ! ” 152 

They  all  light  themselves,153  the  pebble  knocks  and  knocks  itself ; 
the  scissors  cut  and  cut  themselves  ; the  mirror  is  looking  at  itself  ; 
the  razor  is  whetting  itself ; the  stone  speaker-of-truth  is  speaking 
the  truth.  When  they  were  going  to  disappear,154  then  entered 
ngana  Vidiji  Milanda,  and  says  to  her : “ Embrace  me,  my  wife.” 
She,  when  she  sees  ngana  Vidiji  Milanda  entering,  then  she  faints  ; 
ngana  Vidiji  Milanda  also  goes  into  a swoon.  The  old  woman, 
who  was  there,  made  a remedy  for  ngana  Vidiji  Milanda  and  Fenda 
Maria  to  awake  ; and  they  awoke. 

They  go  up,  both  Fenda  Maria  and  Vidiji  Milanda,  to  find  Kama- 
soxi, asleep  in  bed.  Kamasoxi,  when  she  saw  Fenda  Maria  coming 
into  the  room  with  ngana  Vidiji  Milanda,  she  was  appalled. 

Vidiji  Milanda  called  slaves  to  catch  Kamasoxi,  and  put  her  into 
a barrel  of  coal-tar.  The  bone,  that  came  out  of  the  barrel  of  coal- 
tar,  made  the  white  clay,  for  Fenda  Maria  and  Vidiji  Milanda  to 
smear  themselves. 

I have  told  my  little  story ; whether  good  or  bad,  I have  finished. 


52 


Folk- Tales  of  Angola . 


II. 


FENDA  MADIA  NI  KOTA  DIE  NGA  NZUA. 

Eme  ngateletele  nga  Nzud  dia  mon’  a Kinoueza  kia  Tumb'  a 
Ndala.166  O pai  d uafu ; o manii  d uafu.  A mu  xila  ni  pange  e 
Fenda  Madia,  mon’  a Kinoueza  kia  Tumb'  a Ndala. 

O ngana  Fenda  Madia,  manii  d ua  mu  xila  kahombo.  Ki  akexile 
mu  kufua,  manii  d ua  mu  ambelele : “ Mon'  ami,  kahombo  kd  koka, 
nga  ku  xila,  muene  manii  enu,  muene  pai  enu.”  Manii  d uafu ; 
afundu  manii  a.  AkaTd,  ni  kota  die  nga  Nzud.  Adia  nguingi ; 
aseiala  musolo. 

Kuala  Fenda  Madia  uixi:  <‘Kota  diami,  aku'enu  asokana;  eie 
k’usokand  mu  konda  dia  'nii  ? O kitadi  kiki,  ki  a tu  xila  papaii  ni 
mamanii.  Eme  ngu  muhetu,  diial5  eie ; ki  usokana,  ki  ngi  uabela." 
O dikota  dixi : “ Di  xibe  d,  nga  Madia."  O ndenge  ua  di  xib’d. 

Kizu'  okio,  nga  Nzua  uazuata ; ua  di  longo  mu  maxila ; 157  uaii  mu 
paxiiu,158  kat d mu  Luanda.  Usanga  nga  Nzuana169  dia  mon’  a ngu- 
vulu  mud  Ngola.160  Ki  amona  nga  Nzud,  uatekuka,  uixi:  “Tunde 
ki  a ngi  vual*  ami,  kilua  ngamono  diiala  uauaba  o kuuaba  kua  nga 
Nzua  dia  mon'  a Kinoueza  kia  Tumb'  a Ndala.  Ku  lu  dia  mundu,161 
kilua  ngasange  diiala  kala  nga  Nzua." 

Nga  Nzua  uia  ku  bata  die  ku  museke.162  Usanga  ndenge  d,  ngana 
Fenda  Madia  dia  mon'  a Kinoueza  kia  Tumb’  a Ndala,  uixi : “ Ndenge 
ami,  o muhatu,  nga  mu  mono,  nga  Nzuana  dia  mon’  a nguvuiu  mud 
Ngola,  ua  ngi  uabela  kinene.  Muene  ua  ng’  ambela,  uixi : ‘ Eie, 
nga  Nzua,  la163  uamesena  kukazala  n’  eme,  o ndenge  6,  ngana  Fenda 
Madfa,  ukala  mubik*  ami;  u mu  ta  ue  mu  kulemba.’ 164  Ngejiami 
ioso  i ngibanga." 

Ndenge-pe  k' eie 166  kima ; ua  di  xib’e.  Iu  uazekedi  £.  Kutula 
mu  ’amenemene,  kuala  nga  Nzud  uixi : “ O muhetu,  nga  mu  takana 
kid."  Uambatesa  o ilembu,  uia  mu  Luanda ; usanga  ngana  nguvuiu ; 
u mu  binga  mon’  6 nga  Nzuana. 

Pai  a,  ngana  nguvuiu,  uaxikana,  uixi : “ Mon'  ami,  kikala  ukazala 
ni  nga  Nzud ; manii  o kulemba,  nguamami-ku."  166 

Aii  mu  ngeleja.  Nga  Nzua  ni  nga  Nzuana  akazala;  abange  o 
fesa.  Mu  iztia  iiadi  fesa  iabu.  Aia  ku  bata  dia  nga  Nzud. 

Nga  Nzuana  usanga  ngana  Fenda  Madia  dia  mon'  a Kinoueza  kia 


Fenda  Maria  and  her  Elder  Brother  nga  Nzua . 53 


II. 


FENDA  MARIA  AND  HER  ELDER  BROTHER  NGA  NZUA. 

I often  tell  of  nga  Nzua,  son  of  Kinoueza  kia  Tumb’  a Ndala.166 
His  father  died ; his  mother  died.  They  left  him  with  his  sister 
Fenda  Maria,  daughter  of  Kinoueza  kia  Tumb’  a Ndala. 

Ngana  Fenda  Maria,  her  mother  left  her  a kid.  When  she  was 
dying,  her  mother  told  her : “ My  daughter,  this  thy  goat,  which  I 
leave  thee,  it  is  thy  mother,  it  is  thy  father.”  Her  mother  died. 
They  buried  her  mother.  They  lived  on,  (she)  and  her  elder  (brother) 
nga  Nzud.  They  breakfast  on  “ bagre  ; ” they  sup  on  catfish. 

Then  Fenda  Maria  says  : “ Elder  mine,  the  others  get  married. 
Why  dost  thou  not  marry  ? The  money  is  here,  which  our  father 
and  mother  left.  I am  a woman,  thou  art  a man  ; if  thou  marriest, 
it  shall  please  me.”  The  elder  says  : “ Hold  thy  peace,  nga  Maria.” 
The  younger  (sister)  held  her  peace. 

One  day  nga  Nzua  dressed ; he  placed  himself  in  a maxila  ; 167  he 
went  for  a tour,  down  to  Loanda.  He  meets  nga  Nzuana,159  daugh- 
ter of  the  Governor  in  Angola.160  When  she  saw  nga  Nzua,  she 
wondered,  saying  : “ Since  I was  born,  never  saw  I a man  beautiful 
like  the  beauty  of  nga  Nzud,  son  of  Kinoueza  kia  Tumb’  a Ndala. 
On  the  face  of  the  earth,161  not  yet  have  I met  a man  like  nga  Nzua.” 

Nga  Nzua  goes  to  his  home,  in  the  Muceque.162  He  finds  his  sis- 
ter, ngana  Fenda  Maria,  daughter  of  Kinoueza  kia  Tumb’  a Ndala, 
saying : “ My  sister,  a girl  whom  I saw,  nga  Nzuana,  daughter  of 
the  Governor  in  Angola,  she  pleased  me  much.  She  told  me,  say- 
ing : * Thou,  nga  Nzud,  if  thou  wantest  to  marry  with  me,  thy  sister, 
ngana  Fenda  Maria,  shall  be  my  slave ; thou  shalt  put  her  also  in 
the  wooing-presents.’  I don’t  know  what  I shall  do.” 

The  sister;  however,  said  nothing ; she  was  silent.  He  went  to 
sleep.  Arriving  in  the  morning,  nga  Nzud  says  : “ The  girl,  I will 
fetch  her  at  once  ! *}  He  gives  to  the  carriers  the  wooing-presents, 
goes  to  Loanda  ; he  finds  the  Lord  Governor ; he  asks  of  him  his 
daughter,  nga  Nzuana. 

Her  father,  the  Lord  Governor,  assents,  saying : “ My  daughter, 
it  shall  be  that  she  marries  with  nga  Nzud ; but  the  wooing-present, 
I will  not  (take)  it.”  166 

They  went  to  church.  Nga  Nzud  and  nga  Nzuana  are  married ; 
they  make  the  feast.  In  two  days  the  feast  is  over.  They  go  to 
the  house  of  nga  Nzud. 

Nga  Nzuana  finds  ngana  Fenda  Maria,  daughter  of  Kinoueza  kia 


54  Folk- Tales  of  Angola. 

Tumb’  a Ndala,  uixi : “ Eie,  m’o’kulu  uakexile  u ngana  Fenda  Madia ; 
akiki167  uala  eie  Kamadi'a.”  Akal’  a. 

Muene  uxanga  o jihuinii ; 168  muene  utek*  o menia.  O kizua  ki- 
moxi : “E!  Kamadia.”  “ Ngana.”  “ Iza,  uie  mu  sukula  milele.” 
Uazangula  o ngamela; 169  uaii  bu  tabu170  mu  sukula.  Ubixila  moxi  a 
mulemba ; 171  utula  ngamela  bOxi.  Ukuata  mu  kudila,  uixi : “ Aiu 6 ! 
aiu£ ! 172  tund’  ami,173  ki  a ngi  vuala  pai  etu  ni  manii  etu  . . . kala174 
lelu  a ngi  tuma  kusukula.  Mu  konda  dia  ’nii  ? ” 

Uevu  o kahombo  ke,  kalokuiza  ni  kudila  : “ M£6 ! m£6 ! m 66  ! 
kiebi,  ngan’  ami?175  Uadidila  ’nii,  ngan’  ami  ia  ndenge  ? ” “ Ngi- 

dilami  kiebi  ? Tunde  ki  a ngi  vual’  ami,  kilua  ngasukuile  o milele; 
asukula  akama 176  maia.177  O kizua  kia  lelo,178  mukonda  pai  etu  uafu, 
o manii  etu  uafu,  o kota  diami,  nga  Nzud  — nga  ku  tuma  kusota  o 
muhetu?  — kizua  kia  lelu,  ngikala  ngi  m’bika.  Ngixanga  jihuinii; 
ni  menia,  ngitek’  o menia.” 

Kuala  kahombo  uixi : “ Di  xibe  6,  ngan’  ami.  Kiztia  umona 
ungana179  u 6;  o umbanda  ndenge.”  180  Kahombo  kakatula  o milele 
mu  ngamela ; usukula  jimbinza,  jikalasa,  jikazaku  ; uaneka.  Usanga 
ngana  ie,  Fenda  Madia,  uixi:  “Ngan’  ami,  uadidila  ’nii?”  “Nga- 
didil*  ami  o ngongo  iami.”  “ Za,  ngan’  ami,  ngu  ku  tala  o jina.” 181 
Ua  mu  tala  o jina.  Ki  azuba  ku  mu  tala  o jina,  uaii  mu  bunjika  o 
izuatu.  Uebunjika,  uebana  ngana  ie. 


Fenda  Madia  uazangula,  utula  ku  bata.  “ E ! Kamadia,  eie  uasu- 
kula  o lopa182  iiii  ? ” Uixi : “ Erne  ngesukula.”  183  Uaii  mu  o’nzo ; 
uazek’^. 

Nga  Nzuana  ueza  uemita ; uia  mu  vuala : mon’a  diiala,  Akuata 
mu  sas’  o mona.  Mona  uakulu ; uaii  bu  xikola ; uejia  kutanga  ni 
kusoneka. 

Pai  4 ua  mu  ixana  ku  meza : " Za  udie,  mon*  ami”  4(  Nguamiami, 
pai  etu.”  “Uandala  ’nii?  uandala  ngulu?”  “Ngua  nami,  papaii.”184 
“Inii  i uandala?”  “ Ngandala  hombo.”  “ Hombo  kuxi185  uan- 
dala?” “Ngandala  o hombo  ia  Kamadia.” 

Ejiba ; etale ; ekatula  o midia ; ebana  Kamadia : “ Kasukule  midia 
iiii,  ni  dikutu.”  Uasukula  mudia:  uaii  ni  mbiji;188  usukula  mudia 
uamuku4 ; uaii  u6 ; midia  ioso  iabu.  O dikutu,  a di  ambata  kuala 
nguingi.  Uixi : “ Aiu^  I aiue  1 ngibanga  kiebi  6?” 187  Uakuata  mu 
kudila. 

Ki  aia  mu  tala  bu  tabu,  se  iamoneka  o ngamela,  o menia  mambata 


Fenda  Maria  and  her  Elder  Brother  nga  Nzua.  55 

Tumb*  a Ndala,  (and)  says  : “Thou,  of  old  thou  wast  ngana  Fenda 
Maria,  but  now  art  thou  Kamaria.”  They  live  on. 

She  fetches  the  fire-wood  ; 103  she  gets  the  water.  One  day  : “ O 
Kamaria!”  “Mistress.”  “Come,  go  to  wash  the  clothes.”  She 
lifted  up  the  tub ; 169  she  went  to  the  landing 170  to  wash.  She  arrives 
under  the  fig-tree ; 171  she  sets  the  tub  on  the  ground.  She  begins 
to  cry,  saying : “ Woe ! woe  to  me ! 172  Since  me,173  since  my  father 
and  mother  gave  me  birth 174  ..  . But  to-day  they  send  me  to  wash  ! 
Because  of  what  ? ” 

She  hears  her  little  goat  that  is  coming  and  crying : “ Mey  ! mey  ! 
mey ! How  (is  it)  mistress  mine  ? Why  criest  thou,  my  young 
mistress  ? ” “ How  shall  I not  cry  ? Ever  since  I was  born,  never 

did  I wash  clothes.  They  who  wash  are  always  slave  girls.176  To- 
day, because  my  father  is  dead,  (and)  my  mother  is  dead,  my  elder 
brother,  nga  Nzud  . . . did  I bid  thee  to  seek  that  wife  ? . . * this 
day  of  to-day,  I must  be  a slave.  I fetch  the  fire-wood ; also  the 
water,  I get  the  water.” 

Then  the  goat  said  : “ Be  quiet,  mistress  mine  ! one  day  thou  shalt 
see  thy  glory; 179  the  medicine  is  inferior.”  180  The  goat  takes  the 
clothes  out  of  the  tub ; she  washes  the  shirts,  the  trousers,  the  coats, 
she  spreads  (them)  in  the  sun.  She  finds  her  mistress  Fenda  Maria, 
says  : “ My  mistress,  why  dost  thou  cry  ? ” “ I am  crying  over  my 

misery.”  “ Come,  my  mistress,  I will  louse  thee.”  181  She  looks 
her  (over)  for  lice.  When  she  finished  looking  for  her  lice,  she  went 
to  fold  the  clothes.  She  has  folded  them ; she  gives  them  to  her 
mistress. 

Fenda  Maria  lifts  up  (the  tub),  arrives  at  home.  “ Eh  ! Kamaria, 
didst  thou  wash  these  clothes  ? ” She  says  : “ I washed  them.” 183 
She  went  to  her  room  ; she  lay  down. 

Nga  Nzuana  comes  to  conceive  ; she  goes  to  be  delivered  ; (it  is)  a 
male  child.  They  begin  to  bring  up  the  child.  The  child  grows  up ; 
goes  to  school ; knows  (how)  to  read  and  to  write. 

His  father  calls  him  to  the  table  : “ Come  (and)  eat,  my  son ! ” 
“ I will  not,  my  father.”  “ What  wishest  thou  ? Desirest  thou 
pork  ? ” “I  will  not,  father.”  “ What  dost  thou  desire  ? ” “ I want 
goat.”  “ Which  goat  dost  thou  wish  ? ” “ I want  the  goat  of  Ka- 

maria.” 

They  kill  it ; skin  it ; they  take  out  (its)  tripes ; give  them  to  Ka- 
maria: “ Go,  wash  these  tripes  and  stomach.”  She  washes  one  tripe  ; 
it  is  gone  with  a fish  ; 186  she  washes  another  tripe ; it  is  gone,  too ; 
all  the  tripes  are  gone.  The  stomach  is  carried  away  by  a bagre. 
Says  she  : “ Woe ! woe  to  me  ! What  shall  I do  ? ” She  begins 
to  cry. 

When  she  went  to  see  at  the  landing,  whether  the  tub  appears  (is 


56  Folk -Tales  of  Angola, 

o ngamela.  Kamadfa  u di  ta  mu  menia;  uazouo;  ualembua.  Uto- 
mboka  boxi  . . . kate  ku  bata188  dia  ngana  Nzuana.  Uixi:  “Kama- 
di^,  o midia  iebi?”  “A  i ambata  kua  jimbiji.”  A mu  kuata  mu 
kibetu.189  Azek'  L 

Kutula  mu  ’amenemene,  ki  abalumukine,  Kamadfa  ualenge  e. 
Ua  di  ta  mu  muxitu;  ukuata  mu  kuenda;  uend'£ ! Usanga  kaveia 
ka  Kinoueza  kia  Tumb’  a Ndala.  Tunde  ki  a mu  vuala  kua  manii  a 
ni  tat*  a,  uabindamena  mutu  u mu  kulala  o kitanga.  Kamadfa  u mu 
kulala.  Kuala  kaveia  : “ Eie,  u mulaul’  ami,  tala.”  Ujikul’  o’nzo : 
fazenda!  ujikul’  o’nzo:  ualende ! ujikul’  o’nzo:  kobidi ! 190  ujikul' 
o’nzo:  sela!191  ujikul’  o’nzo:  maju  a nzamba!192  dikonge!193  Azek’ 
akal’  L Kuala  Kamadfa  uixi:  “Kuku  etu,  ngalui'  ami  kia.” 
“Nga  Madia,  tata, 194  tukal’ etu  hanji.”  Uixi:  “Ngalui'  ami.”  Ka- 
veia u mu  bana  kalubungu  ka  fazenda,  kalubungu  ka  ualende,  kalu- 
bungu  ka  abika,  kalubungu  ka  jimaxu,195  kalubungu  ka  masoladi,196 
kalubungu  ka  mujika,197  kalubungu  ka  kitadi,  kalubungu  ka  jive- 
stidu.  Kuala  nga  Madia:  44  Xal’ d,  kuku  etu.”  “Bixila  kiambote 

6.”  ur  £. 

O kizua  ki  avuala  Fenda  Madia  dia  mon’  a Kinoueza  kia  Tumb’  a 
Ndala  mu  'xi  ia  Ngola,  o kizua  kieniokio  ki  avuala  Ndunge  dia  mon' 
a makixi  ma  Lumba.199  Buene  bu  atula  nga  Madia.  O makixi  a 
Lumba  endele  mu  kutomba.  “ Tenda  ! uatendela  ’nii  ? ” 200  " Nga- 

tendela  muiii,  uiza  ku  bata  dietu.”  “ Makutu  me  uazuela.”  “ Ua- 
tendela'nii  ? ” “ Mukongo  ua  Tumba,  uejile  mu  kutomba.  Usuku 

ualembe ; k’amone  kididi  kia  kuzeka.  Uixi : ‘ Ngazek’  ami  bu  bata 
bana.’  ” u Makutu  m6 ; k'uatendel6.”  Kuala  mukud : 4<Tenda ! uaten- 
dela 'nii  ? ” “ Ngatendela  mufii.”  4<  Makutu  m6.”  44  Ngatendela 

m’o'nzo  ietu  muiza  ngana  Fenda  Madia  dia  mon’  a Kinoueza  kia 
Tumb’a  Ndala  mu  ’xi  ia  Ngola;  iu  ualuia  kia  ku  'xi  ia.”  Makixi 
moso  mexi : 44  Kiauaba,  kiauaba,  kiauaba ! ” Atula  ku  bata. 


Kuala  Kixi  a Lumba : 44  Nga  Madia,  tukuluk*  6 ! ” Nga  Madia 
uatukuluka.  O kizua  ki  avuala  Fenda  Madia,  o kizua  ki  avuala  nga 
Kixi  a Lumba.201  Pai  £ uavua  vua  dia  midi  ia  mitue  : mutu  umoxi 
mukua  vua  dia  midi  ia  mitue.  Uixi : 44  Nga  Madia,  tua  ku  binda- 
mena;  lelu  tu  ku  mona.” 

Avunda  kalubungu  boxi : mu  tunda  akama  kiiadi ; mu  tunda  hama 
ia  felu  ; mu  tunda  papinia.  A mu  zalela.  Makixi  a Lumba  akuata 
mu  kutonoka  . . . kate  kuma  kuaki.202 

Nga  Madia  uixi  : 44  Ngalui’  ami  kia.”  Exi  : 44  Kana,  tuzek'  etu 


Fenda  Maria  and  her  Elder  Brother  nga  Nzua.  57 

there)  the  water  had  carried  off  the  tub.  Kamaria  threw  herself  into 
the  water ; she  swam  ; she  gave  in.  She  got  out  on  land  (and  went) 
as  far  as  the  house  of  ngana  Nzuana.  Says  she : “ Kamaria,  the 
tripes,  where  are  they  ? ” “ They  were  carried  off  by  the  fishes.” 

They  take  her  and  beat ; they  sleep. 

Arriving  in  the  morning,  when  she  got  up,  Kamaria  ran  away. 
She  enters  the  forest,  begins  to  walk  ; walks  and  walks.  She  finds 
an  old  woman  of  Kinoueza  kia  Tumb’  a Ndala.  Since  she  was 
brought  forth  by  her  mother  and  her  father,  she  needed  somebody 
to  attend  to  (her)  leprosy.  Kamaria  nurses  her.  Then  the  old 
woman : “ Thou,  granddaughter  mine,  behold  ! ” She  opens  a room  : 
cloth ! she  opens  a room : rum  ! she  opens  a room  : copper ! she 
opens  a room  : wax ! she  opens  a room  : teeth  of  elephant ! 192  india- 
rubber  ! They  sleep ; they  live.  Then  Kamaria  says  : “ My  grand- 
mother, I am  going ! ” “ Nga  Maria,  dear,  let  us  stay  together 

longer.”  She  says:  “I  am  going.”  The  old  woman  gives  her  a 
box  of  cloth,  a box  of  rum,  a box  of  slaves,  a box  of  mules,  a box  of 
soldiers,  a box  of  music,197  a box  of  money,  a box  of  dresses.  Then 
nga  Maria : “ Farewell ! my  grandmother  ! ” “ Get  there  well ! ” 

She  goes  away. 

The  day  that  was  born  Fenda  Maria,  daughter  of  Kinoueza  kia 
Tumb’  a Ndala,  in  the  land  of  Angola,  that  same  day  was  born 
Ndunge,  son  of  the  Ma-kishi  of  Lumba.199  There  (it  was)  that  nga 
Maria  arrived.  The  Ma-kishi  of  Lumba  had  gone  a-hunting  : “ Di- 
vine ! thou  divinest  what  ? ” 200  “I  divine  a thief,  who  comes  to  our 
house.”  “ Thy  lies,  that  thou  speakest.”  “Thou  divinest  what  ? ” 
“ Hunter  of  Tumba,  who  came  to  hunt.  Night  darkens  : he  finds 
no  place  to  sleep.  He  says  ‘ I will  go  and  sleep  in  yonder  house.’  ” 
“ Thy  lies  ; thou  divinest  not.”  Then  another  : “ Divine  ! what 
dost  thou  divine  ? ” “I  divine  a thief.”  “Thy  untruth.”  “ I divine 
that  in  our  house  there  arrives  ngana  Fenda  Maria,  daughter  of 
Kinoueza  kia  Tumb’  a Ndala  in  the  land  of  Angola ; she  is  going 
now  to  their  land.”  The  Ma-kishi  all  said  : “ Splendid,  splendid, 
splendid  ! ” They  arrive  at  home. 

Then  Kishi  a Lumba : “ Nga  Maria,  appear  ! ” Nga  Maria  ap- 
pears. The  day  when  Fenda  Maria  was  born  (was)  the  same  day 
when  ngana  Kishi  a Lumba  was  born.  His  father  owns  nine  thou- 
sand of  heads  : one  person  owns  nine  thousand  of  heads ! He  says  : 
“ Nga  Maria,  we  wanted  thee  much  ; now  we  see  thee.” 

They  knock  a kalubungu  on  the  ground  : there  come  out  two 
slave-women  ; there  comes  out  a bed  of  iron  ; there  comes  out  a mos- 
quito-bar. They  prepare  her  (bed).  The  Ma-kishi  of  Lumba  begin 
to  dance  (and  dance  on)  until  daybreak. 

Nga  Maria  says  : “ I am  going  now.” 


They  say : “ No,  we  will 


58  Folk- Tales  of  Angola. 

hanji.”  “ Henda  ia  ngi  kuata  ia  kota  diami,  nga  mu  xisa,  nga  Nzua 
dia  mon’  a Kinoueza  kia  Tumb’  a Ndala.”  Kuala  makixi : “ Kinga 
hanji  kofele.”  Maid-ku : kalubungu  ka  kudia,  kalubungu  kezuatu,203 
kalubungu  ka  mujika. 

Nga  Madia  ualui*  e kia.  A mu  xinjikila:  “Bixil’  6 !”  “Xalenu 
kiambote  61”  Ubixila  ku  bata  dia  kota  die.  Kuala  ngana  Nzua- 
na: “Eie,  Kamadfa?  tunde  ki  uajimbidila  nuka  tua  ku  monene; 
lelu  umonek*  a ? ” A mu  kuata,  a mu  bana  ibetu.  O dikota  nguaie 
kuzuela ; ua  di  xib’  e.  Azek*  a.  Mungu  kialumingu.204  Atula  mu 
’amenemene,  kuala  nga  Nzud  : “E!  nga  Nzuana,  zuata,  tuie  mu 
ngeleja.”  205  O nga  Nzua,  ki  ata-ku  o dima,  kuala  nga  Madia:  “E! 
Katalaiu,206  eme  ngiz’ 6.  Ngalui’ ami  uami  mu  ngeleja.”  “Ngan’  a 
ndenge,207  tata,  uzuata-nii  ? ” Uixi : “ Ng’  ambudi  ami,  ra’bik*  ami.” 


Uniungunuka  ku  dima  dia  *nzo ; uvunda  kalubungu  boxi : mu  iza 
vestidu,  i abindamena  ngenji;208  uzuata.  Uvunda  kalubungu  boxi: 
mu  iza  masoladi;209  mu  iza  kaluaji;  mu  iza  akama  kiiadi ; mu  iza 
mujika  Nga  Madfa  u di  longa  mu  kaluaji,  mujika  ku  dima  . . . 
kate  mu  ngeleja.  Asanga  mu  ngeleja  muezala,  ni  mindele  ni  ambu- 
ndu;  ni  ifofo  ni  inema.  Oso  muene  a di  uana:  “Kilua  tuamono 
ngan’  a muhetu  uauaba  kala  iu.”  Abange  o misa,210  atunda  bu  kanga 


Uvunda  kalubungu  boxi : mu  iza  kialu,  ki  abindamena  ngana  ngu- 
vulu  mua  Ngola.  Uaxikama  bu  kanga  dia  ngeleja.  Mujika  iakuata. 
Ngana  nguvulu  iu  utala  ue,  ni  mon*  e,  nga  Nzuana,  ni  holome  6,  nga 
Nzua  ; ia  atala  o muhatu  a mundele  6.  O Fenda  Madia,  ki  akatuka 
o km'  6,  ia211  a mu  kaiela,  ni  mujika  ie.  Ki  atula  ku  dima  dia  *nzo, 
embamba212  ioso  iabokola  mu  kalubungu. 

Kuala  Katalaiu  : “ Ngan*  a ndenge  6 ! uabixidile  muene  mu  nge- 
leja?” “ Ngabixidile  muene.  Nga  Nzuana,  nga  mu  sange  mu  nge- 
leja, k’  a ngi  monuami.”  213 

O ki  abanga  katangana,  nga  Nzuana  ubixila  ni  nga  Nzud.  “ Andd, 
o lumoso  iai  kid  bu  meza  ? E!  Kamadia.”  “Ngana  iami.”  “Za, 
ngi  zule  o jisabatu  eji.”  Ua  mu  zula  ; ua  mu  bana  o jixinelu.  “E  ! 
Kamadfa,  tata,  tuendele  mu  ngeleja ; tua  di  uana  muhatu  a mundele  ; 
o kuuaba  kue,  kro  lo  dia  mundu,  kt  tua  mu  muenietu.”  “A ! makutu 
me  ! O kuuaba,  ku  uauab’  eie,  ngana  iami,  o muhetu  ua  mundele,  ua 
mu  tumbul*  6,  ukala  kota  se216  eie  ? ” Uixi : “ Kidi  muene,  ki  ngalu- 
zuela,  Kamadfa,”  Akal' d.  Azek’  a.  Kuma  kuaki ; anange  d.  Azeka 
dingi.216 


Fenda  Maria  and  her  Elder  Brother  nga  Nzua . 59 

still  sleep  (another  night).”  “ Longing  holds  me  after  my  elder 
brother,  whom  I left,  nga  Nzua,  son  of  Kinoueza  kia  Tumb’  a Ndala.” 
Then  the  Ma-kishi : “ Wait  yet  a little.”  They  go  on  : a box  of 
food,  a box  of  clothes,  a box  of  music. 

Nga  Maria  is  going  now.  They  accompany  her : “ Get  there 
(well).”  “ Fare  ye  well.”  She  arrives  at  the  house  of  her  elder 
(brother).  Then  ngana  Nzuana : “ Thou,  Kamaria  ? Since  that 
thou  gottest  lost,  never  we  saw  thee ; to-day  thou  appearest  ? ” They 
seize  her ; they  give  her  a flogging.  The  brother  will  not  speak ; 
he  is  silent.  They  go  to  sleep ; to-morrow  (is)  Sunday.204  They 
arrive  in  the  morning,  then  nga  Nzud  : “ Eh  ! nga  Nzuana,  dress  up. 
that  we  go  to  church.”  Nga  Nzua,  as  he  turned  his  back,  then  nga 
Maria : “ Eh  ! Katalaiu,206  I am  coming  directly.  I am  going  also 
to  church.”  “Young  mistress,  dear,  what  wilt  thou  wear?”  She 
says  : “ Let  me  alone,  my  slave.” 

She  goes  around  to  the  back  of  the  house  ; knocks  a box  on  the 
ground  : out  comes  a dress,  such  as  a trader  greatly  desires  ; 208  she 
puts  it  on.  She  knocks  a box  on  the  ground : out  come  soldiers  ; 
out  comes  a carriage  ; out  come  two  slave-girls  ; out  comes  a band. 
Nga  Maria  enters  into  the  carriage,  the  (band  of)  music  behind,  they 
go  up  to  church.  They  find  the  church  is  full,  with  both  whites  and 
blacks  ; both  blind  and  cripples.210  All  together  wonder  : “Not  yet 
did  we  see  a lady  beautiful  as  this.”  They  have  done  the  mass  ; 
they  go  outside. 

She  knocks  the  box  on  the  ground  : out  comes  a chair,  such  as 
greatly  desires  the  Lord  Governor  in  Angola.  She  sits  outside  of 
church.  The  band  strikes.  The  Lord  Governor  looks,  and  his 
daughter,  nga  Nzuana,  and  his  son-in-law,  nga  Nzua ; they  look  at 
the  white  lady  there.  Fenda  Maria,  when  she  started  to  go  away, 
they  followed  her  and  also  hc»*  band.  When  she  arrived  behind  the 
house,  the  things  all  entered  into  the  box. 

Then  Katalaiu  : “ Young  mistress,  didst  thou  arrive  indeed  in  the 
church  ? ” “ I got  there  indeed.  Nga  Nzuana,  whom  I found  in  the 
church,  did  not  see  me.” 

When  they  passed  a moment,  nga  Nzuana  arrives  with  nga  Nzua. 
“ Well,  then  ! the  breakfast,  has  it  gone  already  on  the  table  ? Eh  ! 
Kamaria  ! ” “ My  mistress.”  “ Come,  take  off  these  shoes.”  She 

takes  them  off.  She  gives  her  the  slippers.  “ Eh ! Kamaria,  why  ! 
we  went  to  church  : we  wondered  at  a white  lady,  her  beauty,  on  the 
face  of  the  earth  we  have  not  seen  her  like.”  “ Oh  ! thy  lies.214 
The  beauty  (with)  which  thou  art  beautiful,  my  mistress,  the  white 
lady,  whom  thou  mentionest,  can  she  be  superior  to  thee  ? ” She 
says  : “ Truth  indeed,  (is)  what  I am  speaking,  Kamaria.”  They  live 
on.  They  sleep.  Day  breaks.  They  spend  time.  They  sleep  again. 


6o 


Folk- Tales  of  Angola. 

O ngana  nguvulu  mua  Ngola  uabana  ngonge217  mu  ’xi : “ Uoso  u 
ngi  monena  o muhatu  a mundele  6,  uendele  mu  ngeleja  ; uoso  uka- 
tula  ngo  o sabatu  ie  ku  kinama,  nga  mu  bana  saku218  jiiadi.” 

Ia  akal' £.  Aking’  o kizua,  ki  a mu  mona,  ki  aia  dingi  mu  ngeleja. 
Kutula  kialumingu.  Kuala  nga  Nzua : “ E ! nga  Nzuana,  tuie  mu 
ngeleja.”  Akatuka.  Kuala  nga  Madia  : “Katalaiu  d ! erne  ngiz’  6. 
Ngalui’  ami  mu  ngeleja.”  Uixi : “Ngan’  ami;  ndaie.”  Uakatuka 
. . . katd  mu  ngeleja.  Oso,  asange  mu  ngeleja,  exi : “Tua  di  uana, 
aba  ; talenu,  ualokuiza  o muhatu  a mundele  6.”  Ubixila  mu  ngeleja. 
Ngana  nguvulu  ua  di  uana,  Abange  o misa. 

Ngana  Madia,  ki  atundu  bu  kanga,  uvunda  kalubungu  boxi : mua- 
tundu  ialu  iiadi.  Uaxikama  ni  kadifele219  ke.  U mu  ambela:  “ Ndoko, 
tui’  etu  kia.”  A di  longa  kia  mu  kaluaji ; mujika  iala  ku  a kaiela 
ku  dima . . . katd  ku  dima  dia  ’nzo.  Ukatul’  embamba,  i azuatele,  ueta 
mu  kalubungu  ; ubokola  m’  o’nzo.220 

Mutu  ua  mu  mono  ; uai  mu  tangela  ngana  nguvulu.  Ngana  ngu- 
vulu uatula.  Akuika  nga  Nzua  dia  holome  a ngana  nguvulu.  Kuala 
ngana  nguvulu  : “Manii,  eie  uabaka  id,  Kamadia  ? Inii  id  ? ” Nga 
Nzud  uixi:  “Pange  ami.”  Nga  Madia  uixi:  “Makutu  me,  ngana 
nguvulu,  ngakexile  ngi  pange  e;  akiki  ngala  mubika”  “ Kidi  muene, 
Kamadia,  ki  ualozuela  kiki  ? ” “ Kidi  muene.”  *‘A  ku  banga  o m’bika ! 
Manii,  eie  muene,  uendele  mu  ngeleja  kialumingu  ? ” “Ngana  iami, 
ngana  nguvulu,  tata,  erne,  o vestidu,  ngesanga  kuebi,  ngezuate,  erne 
ngu  m’bika  ? ” “ Eie  muene-pe  uendele  mu  ngeleja ; uala  ku  ngi  tela 
ng6  makutu.”  Uixi:  “Kidi  muene,  ngana  nguvulu,  ki  makutu  e.” 
Ngana  nguvulu  uixi : “ Nga  Madia,  nga  ku  mesena  mungu  uia  ku 
bata  diami  ku  ngi  zuelesa.”  Ualui’  e kia  ku  bata  die. 


Kutula  mu  ’amenemene,  ngana  Fenda  Madia  uvunda  kalubungu 
boxi.  Uzuata ; u di  longa  mu  kaluaji  . . . katd  ku  palaxu.  O ma- 
3oladi,  ki  a mu  mono,  akolo  : “Azalma!”221  Utuluka  mu  kaluaji; 
uabokola  mu  palaxu  ; ubanda  ku  tandu.  A di  menekena  ni  nguvulu. 
A mu  bana  o kialu  ; uxikama.  Ngana  Fenda  Madia  uixi : “ Kiebi  ? 
ngana  nguvulu,  erne  ua  ngi  bindamena?”  Nguvulu  uixi : “Nga  ku 
mono.”  A di  raosala  Azuba  ku  di  mosala  ; anang’  L 


Kutula  mu  ngoloxi,  ngana  Fenda  Madia  uixi : “ Ngalui’  ami  kii ; 
manii,  tuma  ku  k’ijia,222  ngana  nguvulu,  mungu  tuzuela.”  A di  xalesa : 
“BixiT  d ! ” “Xala  kiambote.” 


Fenda  Maria  and  her  Elder  Brother  nga  Nzua . 61 

The  Lord  Governor  in  Angola  gave  a proclamation  217  in  the  land : 
“ Whoever  shall  let  me  see  that  white  lady,  who  went  into  the  church, 
whosoever  shall  take  off  only  a shoe  from  her  foot,  I will  give  him 
two  sacks.”  218 

People  live  on.  They  await  the  day,  that  they  shall  see  her,  when 
she  goes  again  to  church.  Sunday  arrives.  Then  nga  Nzuana : 
“Eh!  nga  Nzua,  let  us  go  to  church.”  They  start.  Then  nga 
Maria:  “O  Katalaiu  ! I am  coming  soon.  I am  going  to  church.” 
He  says  : “ My  mistress,  go.”  She  starts  (and  goes)  as  far  as  the 
church.  All  who  assembled  in  the  church,  say  : “ We  wonder  ! ah  ! 
behold,  she  is  coming,  that  white  lady.”  She  arrives  in  the  church. 
The  Lord  Governor  wonders.  They  have  done  the  mass. 

Ngana  Maria,  when  she  has  gone  outside,  she  knocks  the  box  on 
the  ground  : out  come  two  chairs.  She  sits  with  her  ensign.  She 
tells  him  : “Come,  let  us  go  now.”  They  get  at  once  into  the  car- 
riage. The  band  is  following  them  behind,  as  far  as  back  of  the 
house.  She  takes  off  the  things  she  was  wearing,  puts  them  into 
the  box  ; enters  into  the  house.220 

Somebody  has  seen  her ; goes  to  tell  the  Lord  Governor.  The 
Lord  Governor  arrives.  They  arrest  nga  Nzud,  son-in-law  of  the 
Lord  Governor.  Then  the  Lord  Governor : “ Then  thou  keepest 
this  one,  Kamaria  ? What  to  thee  (is  she)  ? ” Nga  Nzud  says : 
“ My  sister.”  Nga  Maria  says  : “His  lies,  Lord  Governor  ; I was 
his  sister,  but  now  I am  his  slave.”  “ Truth,  indeed,  Kamaria,  what 
thou  art  telling  here  ? ” “ Truth  itself.”  “They  made  thee  a slave ! 

Is  it  thou  indeed,  who  wentest  to  church  on  Sunday  ? ” “ My  Lord, 

Lord  Governor,  why ! the  dress,  where  shall  I find  it,  to  wear  it  ? 
I who  am  a slave  ? ” “ Thou  indeed  didst  go  to  church ; thou  art 

telling  me  only  lies.”  She  says  : “ Truth  itself,  Lord  Governor,  it  is 
no  lie.”  The  Lord  Governor  says : “Nga  Maria,  I wish  thee  to- 
morrow to  go  to  my  house,  to  talk  with  me.”  He  now  goes  to  his 
house. 

Arriving  in  the  morning,  ngana  Fenda  Maria  knocks  a box  on  the 
ground.  She  dresses  ; she  gets  into  the  carriage ; she  goes  up  to 
the  palace.  The  soldiers,  when  they  see  her,  shout : “ Present 
arms  ! 99  She  descends  from  carriage  ; enters  the  palace ; goes  up- 
stairs. They  greet  each  other,  she  and  the  Governor.  They  give  her 
a chair;  she  sits  down.  Ngana  Fenda  Maria  says  : “ How  ? Lord 
Governor,  me,  thou  didst  want  me  ? ” The  Governor  says : “ I have 
seen  thee.”  They  breakfast.  They  finish  breakfasting;  they  pass 
time. 

Arriving  in  the  evening,  ngana  Fenda  Maria  says  : “I  am  going 
now;  but  know  thou  well,  Lord  Governor,  to-morrow  we  shall  talk.” 
They  part : “ Reach  (home  well).”  “ Farewell.” 


62  Folk- Tales  of  Angola . 

Ua  di  longo  mu  kaluaji : mujika  uala  ku  mu  kaiela,  kat 6 ku  bata 
die.  Azeka. 

Kutula  mu  ’amenemene,  atambula  kafud.  O kuinii,  a di  mosala, 
Uzuba  kudia,  utunda  ku  meza,  uzuata.  Azuika  o kaluaji ; u di  longa 
mu  kaluaji . . . kat£  ku  palaxu.  Utula;  a di  menekena.  “Inii,  ngana 
Fenda  Madia,  ia  ku  beka?”  “Ngi  bange  favolo,223  ngana  nguvulu  ; 
tuma  kutakana  kota  diami  ni  mukaji  & ” Uatumu  ku  a takana;  abi- 
xila.  Kuala  nga  Madia  uibudisa  nga  Nzua : “Eme  ngi  inii  i 6 ? 99  Nga 
Nzud  uixi:  “Eie  u ndenge  ami.”  “Makutu  me,  ki  uazuela,  nga  Nzud. 
Ki  ngakexile  ngi  pange  6 ; akiki  ua  ngi  banga  ngala  ngu  m’bika  ? 99 


Nga  Nzud,  a mu  ta  mu  ’aleia.224  Uazeka  memo.  U di  zuelela  ku 
muxima  : “Eie,  nga  Nzua,  kiabekesa  a ku  ta  mu  ’aleia,  ndenge 
Pala  ku  mu  lemba,  muhetu  ua  ngi  nganala.225  Kiabekesa  ndenge  ami, 
nga  Madia,  ku  mu  ta  k*  ubika,  muhetu ; muhetu  ua  ngi  nganala. 
Tuma  ku  k’ijia,  nga  Nzud,  kikala  a ku  folokala;226  kikala  ue  nga 
Nzuana  a mu  beta  mixinga  ku  mataku.  Mukonda  ‘ki  zuela  o mu- 
hetu, diiala  k’a  di  tun£;'  mukonda  fetu,  tu  ahetu,  tuata,  mu  konda 
dia  uenji  uetu/  Ngana  Fenda  Madia,  kiabekesa  kota  di6  pala  eie 
ukala  m’bika  a huedi  6,  kiazuela  o muhetu.’ * Kutula  mu  ’amene^ 
mene  a mu  jituna. 

Mu  palaxu,  ngana  Fenda  Madia  uamba  kala  kiki : “ Eie,  u ngana 
nguvulu  mu  ’xi  ia  Ngola,  kikala  kiki : o kota  diami  ni  eme,  tukai* 
etu  ku  bata  dietu.  O mon’  6,  mu  bane  diiala  diengi.”  Ngana  ngu- 
vulu uixi : “ Uala  kuebi  ? ” 228 

Akatuka.  Ki  atula  ku  bata  dia,  ngana  Fenda  Madia  uvunda  kalu- 
bungu  boxi : mu  atundu  sabalalu,  i abindamena  ngenji,  k’emone. 
“ Kota  diami,  sabalalu  iiii  pal’  eie.”  Uvunda  kalubungu  boxi : mu 
atundu  abika,  ni  jihombo,  ni  jingombe.  Uvunda  dingi  kalubungu 
boxi : mu  atundu  jimama  jiiadi : “ Pal’  eie,  u kota  diami,  ku  di  tuma 
n’  £.”  Uvunda  kalubungu  boxi:  mu  atundu  alumaz^  229  ia  fazenda, 
alumazd  ia  kitadi  kia  ngondo,  ni  kitadi  kia  palata,  ni  kitadi  kia  ulu, 
ni  kitadi  kia  s^dula. 

Akal’  £,  ngana  Fenda  Madia  ni  kota  die,  nga  Nzua.  A di  mosala 
ikusu,230  aseiala  musolo. 

Ngana  jami  ja  ahatu,  ni  ngana  jami  ja  mala,  eme  ngateletele  o 
karausoso  kami,  se  kaiiba  anga  kauaba. 


Fenda  Maria  and  her  Elder  Brother  nga  Nzud . 63 

She  gets  into  the  carriage ; the  band  is  following  her,  as  far  as  her 
house.  They  sleep. 

Arriving  in  the  morning,  they  take  coffee.  At  ten,  they  break 
fast  Having  done  eating,  she  leaves  the  table,  dresses.  They  pre- 
pare the  carriage ; she  gets  into  the  carriage,  as  far  as  the  palace. 
She  arrives ; they  greet  each  other.  “ What,  ngana  Fenda  Maria, 
brings  thee  ? ” “ Do  me  a favor,  Lord  Governor,  send  to  fetch  my 

elder  (brother)  and  his  wife.”  He  ordered  to  fetch  them ; they 
arrive.  Then  nga  Maria  asks  nga  Nzua : “ What  am  I to  thee  ? r 
Nga  Nzud  says : “ Thou  art  my  sister.”  “ Thy  lies  ! what  thou  say- 
est,  nga  Nzud ! If  I was  thy  sister ; now  hast  thou  made  me  to  be 
a slave  ? ” 

Nga  Nzud  they  put  him  in  jail.224  There  he  sleeps.  He  talks  to 
himself  in  (his)  heart : “ Thou,  nga  Nzud,  what  caused  (them)  to  put 
thee  in  jail,  was  thy  sister.  In  order  to  woo  her,  a woman  has  be- 
guiled me.  What  caused  my  sister,  nga  Maria,  to  be  put  in  slavery, 
(was)  a woman ; a woman  has  beguiled  me.  Consider  thou  well, 
nga  Nzud,  maybe  they  will  hang  thee ; maybe  nga  Nzuana  also,  they 
beat  her  (with)  floggings  on  the  buttocks.  For  * what  the  woman 
speaks,  the  man  refuses  not ; * for  * we,  women,  are  costly,  because 
of  our  merchandise.’  227  Ngana  Fenda  Maria,  what  made  thy  brother 
cause  thee  to  be  slave  of  thy  sister-in-law,  (is)  what  a woman  spoke.” 
Arriving  in  the  morning,  they  set  him  free. 

In  the  palace,  ngana  Fenda  Maria  speaks  like  this  : “ Thou,  Lord 
Governor,  in  the  land  of  Angola,  let  it  be  thus : my  elder  and  I,  we 
shall  live  in  our  house.  Thy  daughter,  give  her  another  man.”  The 
Lord  Governor  says:  “Where  is  he?”228 

They  start.  When  they  arrive  at  their  house,  ngana  Fenda  Maria 
knocks  a box  on  the  ground : out  comes  a two-storied  house,  which  a 
trader  wants,  but  does  not  get.  “ My  elder,  this  house  (is)  for  thee.” 
She  knocks  a box  on  the  ground : out  come  slaves,  and  goats,  and 
cattle.  She  knocks  again  the  box  on  the  ground : out  come  two 
nurses:  “For  thee,  my  elder,  to  keep  house  with  them.”  She 
knocks  a box  on  the  ground  : out  comes  a warehouse  of  cloth,  a 
warehouse  of  money  of  copper,  and  money  of  silver,  and  money  of 
gold,  and  money  of  bank-notes. 

They  live  on,  ngana  Fenda  Maria  and  her  elder,  nga  Nzud,  They 
breakfast  on  i-kusu,  they  sup  on  catfish. 

My  ladies  and  my  gentlemen,  I have  told  my  little  story,  whether 
bad  or  good. 


64 


Folk- Tates  of  Angola. 


III. 

NA  NZUA  DIA  KIMANAUEZE. 

Tuateletele  na  Nzua  dia  Kimanaueze  kia  Tumb’  a Ndala,  kilundu 
kia  makaraba.231  Na  Kimanaueze  uatunga,  uasoma.232  Na  mvuale 
je  333  uemita.  K’adi  xitu  ; k’adi  kudia  kuoso ; umesena  mbiji  ia  me- 
nia.234  Na  Kimanaueze  uene  mu  tuma  Katumua235  ke,  uxi  r236  “Nd6 
katambe  jimbiji  mu  Lukala237  pala  mvuale  jami,  k’adi  xitu.”  Katu- 
mua uazangula  uanda;  uaii  ku  Lukala.  Uatambe238  jimbiji;  uabe- 
kela  na  mvuale.  Na  mvuale  uateleka  jimbiji ; uadi.  Azekele. 

Kimenemene,  uxi : “Ngidia-hi  ?239  Katumua,  zangula  uanda,  u&- 
tambe.”  Katumua  uazangula ; ubixila  ku  Lukala ; uatambe  jimbiji. 
Ueza  najiu ; uabana  na  mvuale.  Ua  ji  di  joso  kizua  kimoxi.  Ka- 
tumua uxi:  “ Jimbiji,  ji  ngala  mu  tamba,  uala  mu  ji  dia  kizua  ki- 
moxi.” Uaii  dingi  mu  tamba ; u mu  bekela  dingi.  Izua  ioso  kid ; 
k’adi  kudia  kuengi.  Mbeji  joso,  kiene. 

Kizu’  eki  240  mbanza 241  uxi : “ Katumua,  kitambe.”  Uazangula 
uanda;  ubixila  242  ku  Lukala.  Uazaie  uanda;  unanga  katangana. 
Usunga  uanda  ; uanda  uaneme.  U u sunga  dingi  luamukud ; ki 
uxikina  kuiza.  Katumua  uxi : “ Eie,  uakuata  o uanda  koxi  243  a 
menia,  ha  344  u kiximbi,246  ha  u ngandu,  ng’  ehele  o uanda  uami. 
Erne  a ngi  tumu  ; k’eme  nga  d’ijila.”246  Usunga  o uanda  ; uanda  iu 
uiza. 

Ki  atala  mu  uanda-  kima  kiala-mu  ; uoma  ua  mu  kuata ; uanda, 
uotakula  boxi.  Umateka  kulenga.  O kima,  kiala  mu  uanda,  kixi : 
“ K’  ulenge ; imana ! ” 247  Uemana.  Uasungu  o uanda ; uotakula  ku 
kanga.248  Kima  kiatula  ku  kanga.  Katumua,  uoma  ua  mu  kuata 
dingi ; iu  uteketa. 

O kima  kixi : “ Erne  muene,  ngu  mukua’xi,  ngeza.  Nde  ku  bata, 
kdtakane  na  Kimanaueze  kia  Tumb’  a Ndala  ni  mvuale  j£,  ene  mu 
ku  tuma  kukuata  o jimbiji.” 

Katumua  uakatuka  ni  lusolo : ubixila  ku  bata.  Mulele,  uoxi  ku 
menia.  Ki  abixila  ku  bata,  mundu 249  uxi  : “ Eie,  Katumi  a,  ihi  i 
ku  endesa  o tuxi  ? uasaluka  ?”  Katumua  uxi : “Ng’  ehe-enu  hanji, 
ngi  di  jimbule  ku  mbanza.” 

Ubixila  ku  mbanza.  Uxikama  boxi ; uate-bu  o dikunda ; uxi 
muezu-bu.250  Na  Kimanaueze  uxi : “ Di  jimbule.”  Katumua  uxi : 
“ Kalunga,261  ki  nga  mi252  xi,  ngabixila  ku  Lukala.  Ngatakula  uanda 
mu  menia;  nganange  katangana.  Ngisunga  uanda;  uanda  uaneme. 
Ngixi : * Eie,  uakuata  o uanda,  ha  u kiximbi,  ha  u ngandu,  ng’  ehele 


Na  Nzua  diet,  Kimanaueze . 


65 


III. 

NA  NZUA  DIA  KIMANAUEZE. 

We  often  tell  of  na  Nzua  of  Kimanaueze  kia  Tumb’  a Ndala, 
favorite  of  friends.231  Na  Kimanaueze  built,  dwelt.232  His  head- 
wife233  conceived.  She  eats  no  meat;  she  eats  no  food  ; she  wants 
fish  of  the  water.234  Na  Kimanaueze  is  wont  to  send  his  Katu- 
mua,235  saying : “ Go  and  catch  fish  in  the  Lukala,  for  my  head-wife, 
who  eats  no  meat.”  The  Katumua  takes  up  the  net ; goes  to  the 
Lukala.237  He  catches  fish;238  brings  (them)  to  the  head-wife.  The 
head-wife  cooks  the  fish  ; eats.  They  sleep. 

At  morning  she  says  : “ What  shall  I eat  ? Katumua,  take  up  the 
net,  go  to  fish.”  Katumua  starts;  arrives  at  the  Lukala;  catches 
fish.  He  comes  with  them  ; gives  them  to  the  head-wife.  She 
eats  them  all  in  one  day.  Katumua  says  : “ The  fishes  which  I am 
always  catching,  thou  eatest  them  in  one  day ! ” He  goes  again 
a-fishing ; he  brings  her  (fish)  again.  Thus  every  day,  she  eats  no 
other  food.  Every  month  the  same. 

One  day,  the  chief  241  said  : “ Katumua,  go  fishing ! ” He  took  up 
the  net ; arrived  at  the  Lukala.  He  casts  the  net ; he  waits  a 
while.  He  pulls  the  net ; the  net  is  heavy.  He  pulls  it  again, 
another  time ; it  refuses  to  come!  Katumua  says : “ Thou  who 
holdest  the  net  under  the  water,  whether  thou  be  the  river-genius,245 
or  a crocodile,  let  go  my  net ! They  sent  me  ; I have  not  come  of 
myself.”  He  pulls  the  net ; the  net,  here  it  comes. 

When  he  looks  into  the  net,  a thing  is  in  it ; fear  possesses  him  ; 
the  net,  he  throws  it  down.  He  begins  to  run.  The  thing  that  is 
in  the  net  says  : “ Do  not  run  ; stand  ! ” He  stood.  He  pulled  out 
the  net ; he  threw  it  on  land.248  The  thing  lands  on  dry  land.  The 
Katumua,  fear  again  takes  him  ; he  is  trembling. 

The  thing  says : “ I myself,  I,  the  Lord  of  the  land,  I have  come. 
Go  home,  and  fetch  na  Kimanaueze  kia  Tumb’  a Ndala  and  his 
head-wife,  who  always  send  thee  to  catch  fish.” 

Katumua  starts  off  in  haste ; he  arrives  at  home.  The  loin-cloth, 
he  left  it  by  the  water.  When  he  arrives  at  home,  the  crowd  said : 
“ Thou,  Katumua,  what  causes  thee  to  walk  naked  ? art  thou  crazy?” 
Katumua  said  : '*  Let  me  alone,  please ; let  me  explain  myself  to  the 
chief!” 

He  arrives  at  the  court.  He  sits  on  the  ground  ; he  lies  down  on 
his  back;  he  sets  down  the  chin.250  Na  Kimanaueze  says:  “ Explain 
thyself ! ” Katumua  says : “ Lord,251  when  I left  you,  I arrived  at 
the  Lukala.  I threw  the  net  into  the  water ; I waited  a while.  I 
pull  the  net ; the  net  is  heavy.  I say  : * Thou  who  holdest  the  net. 


66 


Folk -Tales  of  Angola. 

uanda  uami.  A ngi  tumu  ; k’eme  nga  d’ijila.*  Ngisunga  uanda ; o 
ngiji  iene  iatomboka : Lukala  muene.  Ngimateka  kulenga.  Uxi : 
* K’ulenge ; imana  hanji.  Nde  katakane  soba  ienu  ni  mvuale  j£,  ene 
mu  ku  tuma  o kutamba  jimbiji.  Eze  kunu,253  ngizuele  kioso  kia 
ngi  kala  ku  muxima.'  Eme,  Katumua,  kiene  kia  ngi  beka  o lusolo. 
Kalunga,  mahezu.”264 

Na  Kimanaueze  uxi : “ Kiauaba.  Eie,  na  mvuale,  uzuata.  Tuie 
ku  a tu  tumu.”  Na  mvuaia  uazuata  kiambote.  O na  Kimanaueze 
u£,  uakembe  kiambote. 

Akatuka  ni  ngolambole  255  ia,  ni  muene,  Katumua.  Abixila  ku  Lu- 
kala. A mu  sange,  iu,  uaxikama  ku  kialu.256  Ene,  uoma  u a kuata. 

Muene,  Lukala,  uxi : “ Ki  mukale  ni  uoma.  Zukamenu  boba ; ngi- 
zuele ki  ngamesena.”  Axikama  boxi.  Lukala  uxi : “ Eie,  na  Kima- 
naueze kia  Tumb’  a Ndala,  kilundu  kia  makamba,  o ki  ueza  mu  tunga 
mVxi,257  ua  ngi  kana,  eme  ngi  ngiji.  Uatungu  m’o’xi  iami.  O 
lelu,  muhetu  6 uemita;  k’adi  kudia  kuengi;  uamesena  mbiji  ngoho. 
Izua  ioso  kia,  udia  jimbiji.  Kikala,  ukala  mu  zuba  o mundu  uami. 
Palahi?268  Eie,  ngolambole  je,  ueza  n’e,  o divumu  di  emita  na 
mvuale  ia  Kimanaueze,  diala  mu  zubila  o mundu  uami.  Hinu,  ki 
avuala  o mona,  ha  mon*  a muhatu,  mukaji  ami;  mu  ngi  bekela  ne;  ha 
mon*  a diiala,  kamba  diami,  ba  sandu  iami.  Eme,  Lukala,  ngazuba  ; 
ngii'ami.”  Na  Kimanaueze  kia  Tumb*  a Ndala  uxi : “Kalunga,  kia- 
uaba. Tubanga  dingi  kiebi?”  Ki  azuba  o kutaia,  atala  buakexile 
o kiximbi : ku  kiaii,  manil.259 


Abalumuka ; abixila  ku  bata.  Akal’ & ku  iziia.  Katumua,  iu  mu 
tamba  o jimbiji. 

Kizu*  eki,  na  mvuale,  kizua  kie  kieza-bu,  kia  kuvuala;  iii  boxi, 
iu  bulu.260  Uavuala  mona.  Aii  mu  tula  ku  mbanza,  exi : ,c  Na 
mvuale  uavuala  mon’  a diiala.”  Uxi:  “Kiauaba.”  Uazangula  ho- 
mbo  ; uabana  o mundu,  avualesa  na  mvuale.261  Akal’^  ku  iziia. 
Ene  mu  sasa  o mona. 

Mona  uakulu ; ueza  kia  mu  'itala 262  kia  kusakana.  O Lukala,  id 
ubeka  jinzoji  ku  kilu,  uxi : “ Ngi  bekelienu  kamba  diami;  ngikala  n’6 
kunu.  Ha  ki  mu  mu  beka,  ngu  mu  jiba;  ufua.”  Atukumuka  nzoji, 
ki  azuela  Lukala. 

Na  Kimanaueze  uxi  : “ Eie,  na  mvuale,  tubanga  kiebi  ? Eie, 
mon’ami,  na  Nzud,  ki  azuela  o ngiji,  ia  ku  mesena.”  Na  Nzud,  ki 
evu  kiki,  uoma  ua  mu  kuata.  Uxi : “ Ngibanga  kiebi  ? Eme;  Nzua 


Na  Nzua  dia  Kimanaueze. 


67 

whether  thou  art  the  river-genius,  or  a crocodile,  let  go  my  net. 
They  sent  me ; I came  not  of  myself/  I pull  the  net ; the  river 
itself  comes  ashore  : Lukala  himself.  I begin  to  run.  He  says : ‘ Do 
not  run  ; stand,  please.  Go  and  fetch  your  King  and  his  Queen, 
who  are  wont  to  send  thee  to  catch  fish.  Let  them  come  here,  that 
I speak  all  that  is  on  my  heart/  I,  Katumua,  that  is  what  brought 
me  in  haste.  Lord,  I have  said.”  254 

Na  Kimanaueze  says  : “ Very  well.  Thou,  queen,  shalt  dress. 
Let  us  go  where  we  are  sent  for.”  The  queen  dressed  herself  well. 
Na  Kimanaueze,  too,  decked  himself  well. 

They  start  with  their  prime-minister,265  and  Katumua  himself. 
They  arrive  at  Lukala’s.  They  find  him  there,  sitting  on  a chair255 
They,  fear  seized  them. 

He,  Lukala,  said  : “ Be  not  with  fear.  Approach  here ; that  I 
may  speak  what  I want.”  They  sat  on  the  ground.  Lukala  said  : 
“Thou,  na  Kimanaueze  kia  Tumb’  a Ndala,  favorite  of  friends,  when 
thou  earnest  to  build  in  the  land,  thou  earnest  to  see  me,  the  river. 
Thou  didst  settle  in  my  land.  Now  thy  wife  is  pregnant ; she  eats 
no  other  food ; she  wants  fish  only.  All  days,  indeed,  she  eats  fishes. 
It  will  be  that  she  will  consume  my  people.  Why?  Thou,  his 
prime  minister,  who  earnest  with  him,  the  pregnancy  that  conceived 
the  queen  of  Kimanaueze,  is  finishing  my  people.  Soon,  when  she 
gives  birth  to  the  child,  if  it  is  a girl  (she  is)  my  wife ; you  bring 
her  to  me ; if  a boy,  (he  is)  my  friend,  or  my  namesake.  I,  Lukala, 
have  finished  ; I go.”  Na  Kimanaueze  kia  Tumb’  a Ndala  says : 
" Lord,  very  well.  How  shall  we  further  do  ? ” When  he  finished 
to  assent,  they  look  (to  see)  where  was  the  genius  ; where  he  went, 
they  don't  know. 

They  get  up ; arrive  at  home.  They  live  on  some  days.  Katu- 
mua,  he  goes  on  catching  fish. 

One  day,  the  queen,  her  day  has  come  to  give  birth ; she  is  down, 
she  is  up.260  She  gives  birth  to  the  child.  They  go  to  announce  to 
the  King,  saying : “ The  queen  has  born  a male  child.”  He  says ; 
“Very  well.”  He  takes  up  a goat ; he  gives  (it)  to  the  people,  who 
have  assisted  the  queen.261  They  live  on  some  days.  They  bring 
up  the  child. 

The  child  grew  up ; he  has  come  now  to  the  age  of  marrying. 
Lukala,  he  brings  dreams  in  sleep,  saying : “ Bring  me  my  friend, 
I will  stay  with  him  here.  If  you  do  not  bring  him,  I shall  kill 
him  ; he  shall  die.”  They  start  from  dreams,  after  that  Lukala  has 
spoken. 

Na  Kimanaueze  says : “ Thou,  head-wife,  how  shall  we  do  ? Thou, 
my  son,  na  Nzud,  what  the  river  said  (means  that)  it  wants  thee.” 
Na  Nzud,  when  he  heard  this,  fear  took  him.  He  says : “ How  shall 


68 


Folk - Tales  of  Angola . 

dia  Kimanaueze  kia  Tumb'  a Ndala,  ngilengela  kuebi?”  Uexana 
kahatu  : “ Ngi  tele  menia  bu  ngamela.”  Kahatu  kate  menia  bu 
ngamela.  Na  Nzua  uazeka  bu  ngamela ; unauga-bu  katangana.  Uala 
mu  xingeneka  ku  a di  tela.  Uzangumuka-bu,  uxi : “ Ngibanga  kiebi, 
papaii  ? ” Pai  d uxi : “ Erne  ki  ngimona  kioso  ki  ngibanga.  Za  ; 
ngu  ’u  bana  o ima  ie,  ia  ku  tokala ; kuabu.  U di  tele  kuosokuoso.” 

Na  Kimanaueze  uazangula  abika  aiadi  a mala,  ua  mu  bana,  uxi : 
“Aba263  abika  aiadi  a mala.”  Uanomona  monde264  jiiadi.  Uakatula 
mama  jiiadi  ja  hombo,  ni  mama  jiiadi  ja  ngulu.  Uxi:  “O  huta  ie, 
ia  kudila  mu  njila,  kuoso  ku  u di  tela.  Hinu,  ki  tu  di  mona  dingi. 
O kuoso  ku  u di  tela,  k’uzau'ke  ngiji.  Ngiji  joso,  ubande  najiu ; u ji 
kondoloka  bu  o to.”  Mona  uataia. 

Uazangula  ni  ima  ie,  i a mu  bana.  Umondala  ku  monde ; abika 
ala  mu  kaiela  ku  ema.265  Ala  mu  bita  ngoho  mu  iangu,  mu  kaxi  ka 
ditutu.  Kizua  moxi,  kizua  kadi,  kizua  tatu,  kizua  kauana ; ene  mu 
kondoloka  o jingiji. 

Mu  kukuata  kizua  kia  katanu,  abixila  mu  kaxi  ka  ditutu  ; na  Nzua 
uamondala  ku  monde  ie.  Ki  atukuluka  bu  kota  dia  muxi  ;m  ki  atala 
o mesu  : xitu,267  xitu  joso  j’abanga  Nzambi ; kana  xitu  ia  kiama,267 
iaxala  mu  ngongo.268  Ni  ibamba267  ioso,  i abanga  Nzambi,  ia  di 
bongolola  beniaba,  ni  bene  takitakl  Ni  iama  ia  menia,  ni  jinjila 
joso  j’abanga  Nzambi.269  O kia  a bongoluesa  o kididi  kimoxi,  ajiba 
mbambi ; kana  mutu  uatena  ku  i uana,  iama  iene  ioso  ni  itena. 


O ki  amono  na  Nzua,  exi : “Tuazediua.”  O na  Nzua,  ki  abixila-bu; 
uoma  ua  mu  kuata,  O iama  ixi : “ Enda ! tuabindemena  u tu  uanena 
o mbambi  ietu.  Kiki  tuazediua.”  Na  Nzua  uxi : “ Uaud  ! Erne 
ngibanga  kiebi  ? Erne,  Nzua  dia  Kimanaueze  kia  Tumb’  a Ndala, 
kilundu  kia  makamba?”  O iama  ixi:  “K’ukale  ni  uoma.  Tuluka 
ku  monde.”  Uatuluka  “ Fomona  poko  ie  mu  mbunda.”  270  Muku’ 
etu  uafomona  poko.  Ixi:  “Tu  uanene  o xitu  ii'ii.”  Muene  uxi: 
“O  mundu  uoso,  mbambi  imoxi ; ngi  i uana  kiebi?”  Ixi:  “Uana 
kiambote  ni  tutene.”  Ukuata  mu  batujula;  uala  mu  uana;  mbimbi 
iabu.  O mundu  ua  iama  ni  ku  mbandu  ki  ueza-ku.  Iama  ixi : “ Hanji 
tuala  mu  kutala.  Uana  kiambote,  tusoke.”  Muene  uxi:  “Mb&mbi 
iabu.  Ngibanga  kiebi  ? ” 


Muene  uakexile  ni  imbua  ie  ia  ndumbe.  Uekuata  ; uejiba ; ueuana. 
Hanji  k’atena ; ni  ku  mbandu  k’eza-ku.  Uajiba  o monde  id ; uauana : 
k’atena.  Ujiba  mubik’ d ; uauana : k’atena.  Uajiba  mubika  ua  kaiadi ; 


Na  Nzua  dia  Kimanaueze . 69 

I do  ? I,  Nzud  dia  Kimanaueze  kia  Tumb’  a Ndala,  where  shall 
I flee  ? ” He  called  a girl : “ Put  for  me  water  in  the  trough.”  The 
woman  put  water  in  the  trough.  Na  Nzud  lies  down  in  the  trough ; 
he  stays  there  a while.  He  is  thinking  where  to  go.  He  gets  up 
from  it,  says:  “ How  shall  I do,  father?”  His  father  says:  “I  do 
not  see  what  I shall  do.  Come ; I will  give  thee  thy  things  that 
belong  to  thee  ; enough.  Go  thou  anywhere.” 

Na  Kimanaueze  took  up  two  slave-men ; he  gave  them  to  him, 
saying:  “Take  two  male  slaves.”  He  took  two  riding-bulls.  He 
took  two  mothers  of  goats,  and  two  mothers  of  swine.  He  says  : 
“ Thy  food,  to  eat  on  the  road,  wherever  thou  goest.  Soon,  we  shall 
see  each  other  no  more.  Wherever  thou  goest,  do  not  cross  a river. 
All  rivers,  follow  them  up ; thou  shalt  go  round  by  their  springs.” 
The  son  assents. 

He  sets  out  with  his  things,  that  they  gave  him.  He  mounts  the 
riding-bull ; the  slaves  are  following  behind.  They  are  passing 
through  the  grass,  in  the  midst  of  the  bush.  First  day,  second  day, 
third  day,  fourth  day  ; they  always  go  round  the  rivers. 

On  the  beginning  of  the  fifth  day  they  arrive  in  the  midst  of  the 
bush  ; na  Nzua  riding  his  bull.  When  he  appears  in  the  open  circle 
of  a tree,266  when  he  looks  with  eyes  : game  267  all  the  game  that 
God  made ; there  is  no  ferocious  beast  that  is  left  in  the  world. 
Also  all  insects,  that  God  made,  have  gathered  there ; and  there 
they  are  thick.  Also  the  beasts  of  the  water,  and  all  the  birds  that  * 
God  made.  What  brought  them  together  in  one  place  (is)  that  they 
killed  a deer ; nobody  is  able  to  divide  it,  so  that  all  the  beasts  get 
a share. 

When  they  saw  na  Nzud,  they  said : “ We  are  fortunate.”  Na 
Nzud,  when  he  arrived  there,  fear  held  him.  The  beasts  say  : “ Go 
on ! We  needed  (one)  to  divide  for  us  our  deer.  Now  we  are 
lucky.”  Na  Nzud  says:  “Alas!  How  shall  I do?  I,  Nzud  dia 
Kimanaueze  kia  Tumb’  a Ndala,  the  favorite  of  friends?”  The 
beasts  say : “ Be  not  with  fear ! Get  down  from  (thy)  bull.”  He 
gets  down.  “Unsheathe  thy  knife  from  waist.”  Our  friend  un- 
sheathes the  knife.  They  say:  “Divide  us  this  meat.”  He  says: 
“ All  this  crowd,  one  deer ; how  can  I divide  it  ? ” They  say : 
“ Divide  (it)  well,  so  that  all  eat.”  He  begins  to  cut  it  in  bits ; he 
is  distributing ; the  deer  is  finished.  The  crowd  of  beasts,  not  even 
in  part  has  come  to  it.  The  beasts  say : “ Still  we  are  looking. 
Divide  (it)  well,  that  we  be  equal.”  He  says  : “The  deer  is  finished. 
What  shall  I do  ? ” 

He  had  his  male  dog.  He  took  it ; killed  it ; divided  it.  Still 
not  complete  ; even  in  part  they  have  not  come  to  it.  He  kills  his 
bull ; divides  ; not  complete.  He  kills  his  slave  ; divides ; not  com- 


70  Folk -Tales  of  Angola. 

uauana : k’atena.  lama  ixi : " Eie,  na  Nzud,  uana,  tusokele.  Ki  busu- 
buke  kiama  kimoxi.”  Uakuata  o monde  ie  iamukua  ; uejiba.  O jixi- 
kinia,  u ji  bana  ngoho  jindemba ; o iama  ia  makota,  u i bana  ngoho 
kakifuba  kofelefele.  Hanji  k’atena.  Iama  ixi : “ Uana,  tusoke.”  Uxi : 
“ Ngibanga  kiebi  ? ” Abik’  £ ni  ngombe  je  jabu  ni  kuuana.  K’axala 
dingi  ni  kima ; muene  ngoho,  kuabu.  Iama  ixi : “ Tata,  uauane ; tua- 
tena  kid  ; uaxala  ubeka  ud.” 


O hoji  ixi : “ Iza  baba ; ngi  zukame.  K’ukale  ni  uoma."  Na  Nzud 
uazukama  hoji.  Hoji  ixi:  “Bana  mu  kanu.”  Na  Nzud  uabana  mu 
kanu.  Hoji  ua  mu  tutuina  mate  mu  dikana  die,  uxi : " Eie,  na  Nzua, 
kizua  kia  ku’u  konda  o ngongo,  kakele,271  uxi : ‘Teleji  I 272  kandumba 
ka  kidia-makongo.’  ” 

O kimbungu  ue  uxi : “ Za  baba.”  Nzud  uabixila ; uafukama  boxi. 
Kimbungu  uxi : “ Bana  mu  kanu.”  Nzua  uabana  mu  kanu.  Ua  mu 
tutuina  mate  mu  kanu,  uxi : “ Kizua  kia  ku’u  konda  o paxi,  kakele 
uxi:  ‘Teleji!  ngudi273  a ngumba,  ku  tutu  kua  mahamba.’”  Nzud 
uabalumuka-bu. 

Njinji274  uxi:  “Iza  baba.”  Ueza,  uafukama  boxi.  Uxi:  “Bana 
mu  kanu.”  275  Uabane  dikanu.  Njinji  uxi : “ Kizua  kia  ku  konda  o 
ngongo,  kdkele  uxi : ‘Teleji ! njinji  a ’ngo.*  ” 

Xixikinia  uxi : “ Za  baba.”  Nzud  ua  mu  sueta,  uaxikama  boxi. 
Uxi:  “Bana  mu  kanu.  Kizua  ki  udbindama,  kakele  uxi:  ‘Teleji! 
kaluxixikinia.’  ” 

Ingo  u£  uxi : “ Za  baba.”  Ueza.  Uxi : “ Bana  mu  kanu.”  Uabane. 
“ Kizua  kia  ku  kuata  malamba,  kakele  uxi : * Teleji ! ingo.’  ” 

Mukenge  uxi:  “Zababa.”  Uazukama.  Uxi:  “ Bana  mu  kanu.” 
Uabane  dikanu.  “ Kizua  kia  ku  konda  ngongo,  kakele  uxi : ‘Teleji ! 
mukenge  a mbulu.’  ” 

Kikuambi  uxi : “ Sueta  baba.”  Uasueta ; uabane  mu  kanu.  U mu 
tutuina  mate  mu  kanu,  uxi : “ Kizua,  ki  uamona  hadi,277  kakele  uxi : 
‘ Teleji ! kikuanzomba,278  njila  iakuatele  ndenge ; dikamba  diakuata 
kutonoka.’  ” 

Kikuambi  ki  kiazuba  o kuzuela,  holokoko  uxi : “ Za  baba.”  Nzud 
ueza.  Holokoko  uxi : “ Kizua  kia  ku  kuata  o ngongo,  kakele  uxi : 
‘Teleji ! holokoko  njila  ia  kabungu  j279  uasua  mbambe  ni  diulu.’  ” 

Iama  ioso  kiene ; ibamba  ioso  kiene  ki  abange.  Exi : “ Ndaid.” 

Uazangula  mbangala  i£ ; u di  tela  mu  kaxi  ka  ditutu,  ngoho.  Uende, 
uende ; inama  ia  mu  kata.  Uxi : “ Ngibanga  kiebi  ?”  Uxi : “ Teleji ! 


Na  Nzua  dia  Kimanaueze . 


71 


plete.  He  kills  the  second  slave;  divides;  not  complete.  The  beasts 
say : “ Thou,  na  Nzua,  divide  so  that  we  be  equal.  Let  not  one 
beast  be  left.”  He  takes  his  other  bull ; he  kills  it.  The  ants,  he 
gives  them  only  the  hairs ; the  large  beasts,  he  gives  them  only  a 
little  bone,  tiny,  small.  Still  some  are  left.  The  beasts  say : “ Di- 
vide to  us  equally.”  He  says  : “ How  shall  I do  ? ” His  slaves 
and  his  bulls  are  used  up  distributing.  He  remains  with  nothing 
more ; himself  alone,  that  is  all.  The  beasts  say : “ Sir,  thou  hast 
divided  ; we  are  satisfied ; thou  alone  remainest.” 

The  lion  said:  “Come  here;  approach  me.  Be  not  with  fear.” 
Na  Nzud  approached  the  lion.  The  lion  said  : “ Open  thy  mouth  ! ” 
Na  Nzud  opened  his  mouth.  The  lion  spat  spittle  in  his  mouth, 
saying : “ Thou,  na  Nzud,  on  the  day  of  thy  pressing  distress,  thou 
shalt  speak,  saying  : * Teleji ! small  heap  of  having  debts.*  ” 272 
The  wolf,  too,  says : “ Come  here ! ” Nzud  arrives  ; kneels  on 
ground.  The  wolf  says  : “ Open  thy  mouth  ! ” Nzud  opens  his 
mouth.  He  spits  spittle  in  his  mouth,  saying  : “ Day  of  thy  press- 
ing need,  speak,  saying : 4 Teleji ! wolf  of  assegay,  in  the  bush  of 
the  spirits.’  ” Nzud  stood  up  hence. 

The  njinji  274  said  : “ Come  here  ! ” He  came,  kneeled  down. 
Said  he : “ Open  thy  mouth  ! ” He  opened  his  mouth.  The  njinji 
said:  “The  day  that  hardship  presses  thee,  speak,  saying  : ‘ Teleji! 
njinji  of  leopard.’  ” 

The  ant  says  : “ Come  here ! h Nzud  approaches  it ; he  sits  on 
the  ground.  Says  : “ Open  thy  mouth ! The  day  that  thou  be  in 
need,  speak,  saying:  ‘Teleji!  little  ant.’” 

The  leopard,  too,  said  : “ Come  here ! ” He  came.  Said  : “ Open 
thy  mouth!”  He  opened.  “The  day  that  misfortune  grasps  thee, 
speak,  saying:  ‘Teleji!  leopard.’” 

The  mukenge276  says:  “Come  here!”  He  approaches.  Says: 
“Open  thy  mouth.”  He  opens  (his)  mouth.  “The  day  that  dis- 
tress holds  thee,  speak,  saying : ‘Teleji ! mukenge  of  jackal.’  ” 

The  hawk  said  : “ Approach  here ! ” He  approached ; he  opened 
his  mouth.  He  spat  spittle  in  his  mouth,  saying : “ The  day  that 
thou  seest  hardship,  speak,  saying:  ‘Teleji!  hawk,278  the  bird  who 
caught  a child  ; the  friend  began  to  play.’  ” 

The  hawk,  when  he  has  finished  speaking,  the  eagle  says  : “Come 
here!”  Nzud  comes.  Eagle  says:  “The  day  that  distress  grasps 
thee,  speak,  saying:  ‘Teleji ! eagle,  bird  without  a tail,  the  neighbor 
to  the  sky.’  ” 

All  the  beasts  the  same;  all  the  insects  did  the  same.  They 
say : “ Go.” 

He  took  up  his  staff ; he  went  into  the  midst  of  the  bush,  alone. 
He  walked,  walked ; his  feet  hurt  him.  He  says : “ How  shall  I 


72  Folk- Tales  of  Angola. 

kikuanzomba,  njila,  iakilatele  ndenge ; kamba  diakuata  kutonoka.” 
Uakituka  kikuambi.  Iu  bulu ; uala  mu  kuendela  bulu.  Nzala  ia  mu 
kuata.  Uabixila  bu  jifundu.  Uxi : “ Teleji ! mutu  alubila-suku.” 
Uakituka  mutu ; uatula  bu  f undu.  Uxi : “ Ngidia-hi  ? ” Uxi : “ Teleji ! 
njinji  a ’ngo.”  Uakituka  njinji.  Uai  ku  mbandu  a bata,  diakexile 
kadikanga.  Uabetemena  o jisanji.  Sanji  jeza  mu  dia  mu  iangu. 
Uakuata  makolombolo  aiadi. 

Atu,  ki  evu  o sanji  ja  di  kola,  abalumuka  ni  lusolo.  Abixila  bu 
kididi,  bu  akuatela ; exi : “ Njinji ! kaienu-iu.”  A i kaia ; a i lembua. 

Muene  ubixila  koko,  uxi : “ Teleji ! mutu  alubila-suku.”  280  Uaki- 
tuka mutu.  Uakutile  o makolombolo  aiadi  ku  moxi;  uanienge  ku 
mbangala. 

Ubixila  bu  fundu.  Uasange-bu  jingenji ; uaxikama  boxi.  Jingenji 
jixi : “Eie,  mon’a  mundele,281  tata,  uatundu  kuebi?”  Muene  uxi: 
“ Ngala  mu  ia  kua  pange  ami.  Nga  mu  ambetela  makolombolo  aiadi; 
afila  mu  njila.  O nzala  ia  ngi  kuata ; o ua  ngi  telekela-u,  ki  ngi  mu 
mono.”  Jingenji  jixi:  “Beka,  a ku  telekele-u.”  A a tambula;  a a 
vuza.  A a lambe ; a mu  bana.  Uadi ; uazekele.  Kuma  kuaki ; uaka- 
tuka;  uende.  Muania  282  uatu.  Nzala  ia  mu  kuata,  uxi : “Ngibanga 
kiebi?”  Uxi:  “ Teleji!  ngudi  a ngumba,  ku  tutu  kud  mahamba.” 

Uakituka  kimbungu.  Uai  mu  iangu ; uabetemena  boxi ; ua  di  xib'e. 
Usuku  ueza;  uai  mu  sanzala;  uabokona  mu  kaxi  ka  sanzala.  Uasange 
kibanga  kia  jingulu  kiki ; uakuata-mu  maletd283  maiadi.  Jingulu  jadi 
kola.  Atu  atukumuka.  Exi:  “Kimbungu  kiala  mu  kuata  jingulu ; 
kaienu-kiu.”  A ki  kaie  ; a mu  lembua.  Uai  mu  iangu ; uazeka. 

Kuma  kuaki,  uxi : “ Teleji ! mutu  alubila-suku.”  Uabiluka  mutu. 
Uakutu  o maletd  bu  muhamba,284  ua  u idikila  mu  iangu ; uazangula. 
Ubixila  bu  jifundu;  usanga  jingenji  Exi:  “Eie,  mon’a  mundele, 
uejila  kuebi  ? ” Utambujila,  uxi  : “ Ngala  mu  ia  kua  pange  ami,  nga 
mu  ambetele  maletd  maiadi.  Afila  mu  njila  ni  muania.  O ua  ngi 
lambele-u,285  ki  ngi  mu  mono.”288  Jingenji  jixi : “Mu  tambulienu-u, 
mu  a kulule.”  A a tambula;  a a kulula.  A mu  telekela  o xitu  imoxi. 
Uadi ; uazekele. 


Kimenemene,  uxi:  “Lelu  ki  ngitena  kuenda;  inama  iala  mu  ngi 
kata;  nginanga.”  O jingenji  u£  jixi:  “Tunanga  uetu;  mungu  tuia.” 
Akuata  ku  minangu.287  Atubula  o xitu  ia  ngulu  bu  kanga;  a i aneka 


Na  Nzua  dia  Kimanaucze. 


73 

do  ? ” Says : “ Teleji ! the  bird  who  caught  a child,  the  friend 
began  to  play.”  He  becomes  a hawk.  He  is  in  the  sky ; he  is 
moving  on  in  sky.  Hunger  grasps  him.  He  arrives  at  a camp. 
Says:  “ Teleji!  man,  who  is  the  last.”  280  He  becomes  a man  ; he 
comes  to  the  camp.  Says:  “What  shall  I eat?”  Says:  “Teleji! 
njinji  of  leopard.”  He  becomes  a njinji.  He  goes  to  one  side  of  a 
village,  that  was  (at)  a small  distance.  He  lurks  for  the  fowls.  The 
fowls  come  to  eat  in  the  grass.  He  catches  two  cocks. 

The  people,  when  they  heard  the  fowls  shrieking,  they  arose  in 
haste.  They  arrive  at  the  place,  where  he  caught  (them) ; they  say : 
“ It  is  a njinji ! chase  him  ! ” They  chased  him  ; they  gave  him  up. 

He  arrived  there,  said:  “Teleji!  man,  who  was  the  last.”  He 
became  a man.  He  tied  the  two  cocks  together ; he  hung  (them) 
on  (his)  staff. 

He  arrived  at  a camp.  He  found  there  travellers ; he  sat  on  the 
ground.  The  travellers  said : “ Thou,  gentleman,281  please,  hast  come 
whence  ? ” He  said  : “ I am  going  to  my  brother.  I was  bringing 
him  two  cocks ; they  died  on  the  road.  Hunger  grasped  me ; one 
to  cook  them  for  me,  I do  not  see.”  The  travellers  said : “ Give 
here ; they  will  cook  them  for  thee.”  They  take  them  ; they  pluck 
them.  They  cook  vhem ; they  give  him.  He  ate;  slept  Day  shone; 
he  started ; walked ; the  noon-heat  set  in.  Hunger  grasped  him ; 
he  said:  “What  shall  I do?”  Says:  “Teleji!  wolf  of  assegay,  in 
the  land  of  the  spirits.” 

He  becomes  a wolf.  He  goes  into  the  grass ; squats  down ; keeps 
quiet.  Night  comes ; he  goes  into  the  village ; enters  into  the  centre 
of  the  village.  Here  he  finds  a sty  of  pigs  ; he  takes  out  two  suck- 
lings. The  pigs  cry  out.  The  people  are  startled.  They  say:  “A 
wolf  is  catching  pigs  ! chase  him  ! ” They  chased  him ; they  gave 
him  up.  He  went  into  the  grass  ; he  slept. 

Morning  shone.  He  said  : “Teleji ! man,  who  was  the  last.”  He 
became  a man.  He  bound  the  sucklings  in  the  basket,284  which  he 
had  made  in  the  grass ; he  starts.  He  arrives  at  a camp ; finds 
travellers.  They  say : “ Thou,  gentleman,  hast  come  whence  ? ” 
He  answers,  saying : “ I am  going  to  my  brother,  that  I (may) 
bring  him  two  sucklings.  They  died  on  the  road  from  heat.  He 
who  will  cook  them  for  me,  I see  him  not.”  The  travellers  say : 
“ Take  them  for  him,  that  you  scrape  them.”  They  take  them ; 
they  scrape  them.  They  cook  for  him  the  meat  (of)  one.  He  ate ; 
he  slept. 

At  morning,  he  says:  “To-day  I cannot  walk;  the  feet  are  hurt- 
ing me;  I will  rest.”  The  travellers  say,  too  : “We  will  rest,  too; 
to-morrow  we  shall  go.”  They  begin  to  pass  the  time.  They  take 
the  meat  of  the  hog  outside ; they  spread  it  on  the  roof  of  a camp- 


74  Folk-Tales  of  Angola. 

bu  hongo  ia  fundu.  Ahatu  a akua  ’xi  eza  mu  sumbisa  makudia  ku 
jingenji.  Asange  xitu  ia  ngulu  ku  hongo,  exi:  “ Jingenji,  tu  sumbise 
enu  kaxitu  ka  ngulu. ” C jingenji  jixi : “Ki  xitu  ietu ; ia  ngene ; 
ia  mon'  a mundele,  uazeka  bobo.”  Ahatu  a di  xib’  a ; amuangana. 
Abiiila  ku  bata;  asange  mala.  A a tangela:  “Tuele  288  bu  jifundu. 
Tuasange-bu  xitu  ia  ngulu.  Etu  tuafika  tuxi  ‘o  ngulu  jetu,  imbungu 
ia  ji  kuata  m’usuku.*  Manii,  o mon’  a diiala  uaniana  o ngulu  jetu  ? ” 
O mala  exi : “Tui'enu  ; mu  tu  londekese289  ne.” 


O mala  azangula  o mata,  ni  jimbangala,  ni  jingumba,  ni  jingaia, 
exi:  “Tua  mu  beta.1’  Abixila  bu  fundu,  exi : “Uebi,  uaniana  o ngulu 
jetu  ? **  Ahatu  exi : “ Muen’iu.”  Muene  uxi : “ Eme  nginiana  o ngulu 
jenu  ? 99  Ene  exi : “ O xitu  ifii,  ua  i sange  kuebi  ? 99 

Akuata  n6  mvunda  ia  ku  di  beta.  Nzua  uatolola.  Aii  ku  bata; 
akola  akua,  ita  muene  ia  muvimba.290  Abixila  dingi  bu  fundu,  exi : 
“Tubuka.”  O mundu  uxi:  “Eie  ua  di  muene  uiala;  kiki  tubuka.” 

Nzud  uatundu.  Akuata  mu  kuzoka.  Maku  a mu  suku.  Uxi:  “Te- 
leji ! kandumba  ka  kidia-makongo.”  Mueza  munzangala  ua  hoji ; uxi 
mbimbinu.  Mundu  ua  ita  uamuangana  ni  lusolo.  Amoxi,  mata  a a 
takula  mu  iangu ; amoxi,  ku  di  balela291  mu  njila,  mukonda  ni  uoma 
ua  hoji.  Hoji  iakuata  mu  dila ; ni  jingenji  ue  j amuangana.  Uaxala 
ubeka  u£.  Uxi : “Teleji ! mutu  alubila-suku.”  Uakituka  mutu.  Uxi: 
“ Ngibanga  kiebi  ? Ngii’  ami  kid.” 

Ukatuka  mu  njila;  utula  mu  kaxi  ka  ditutu.  Uxingeneka,  uxi: 
“ Ku  ngala  mu  ia,  ku  Luanda,  eme  kilua  ngiia-ku.  Kuene  ki  kuala 
ndandu  iami ; ki  kuala  kamba  diami.  Ngdbanga  kiebi  ? Ngatula 
bata  dia  nanii?,,  Uemana;  uala  mu  xingeneka.  Uxi:  “ Ngabi- 
ndama,  eme  Nzua  dia  Kimanaueze  kia  Tumb'  a Ndala ; ku  ngiia,  ki 
ngimono-ko.”  Uxi:  “ Teleji!  kikuanzomba;  njila,  iakuatele  ndenge ; 
kamba  dikuata  o kutonoka.’* 

Uakituka  dingi  kikuambi.  Iu  bulu;  urbixila  mu  sanzala  ia 
Luanda;  uakondoloka  o sanzala  ioso  bulu.  'Uxi:  “Teleji!  kanjila 
mu  ngongo.”  Uakituka  kanjila.  O kanjil’  aka,  o mabab’  ^ kala  ulu, 
ni  muzungu  ue.  Ixi  ioso,  kana-mu  njila  kala  ifii. 

Ueza  ku  tandu  a ?nzo  ia  na  Nguvulu;  uala  mu  zunga  bulu.  Na 
Madia,  mon*  a na  Nguvulu,  uala  mu  bela  dia  ’nzo,  mu  tunga  izuatu. 
Utala  boxi;  utala  kilembeketa  kia  kanjila.  Kia  mu  uabela;  usakula 
mesu  bulu ; utala  kanjila  kand. 


Na  Nzua  dia  Kimanaueze . 


75 

hut.  A (few)  women  of  the  villagers  came  to  sell  eatables  to  the 
travellers.  They  found  hog’s  meat  on  the  roof ; they  said : “ Travel- 
lers, sell  us  a little  hog’s  meat.”  The  travellers  said : “ It  is  not 
our  meat ; it  is  the  meat  of  another ; of  the  gentleman  who  is  asleep 
there.”  The  women  said  nothing;  they  separated.  They  arrived 
at  home  ; found  the  men.  They  tell  them  : “We  went  to  the  camp. 
We  found  there  hog’s  meat.  We  thought  saying : * Our  pigs,  the 
wolves  caught  them  in  the  night.’  Maybe,  that  young  man  has 
stolen  our  hogs?”  The  men  say:  “Let  us  go;  you  show  us 
him ! ” 

The  men  take  up  their  guns,  and  staves,  and  spears,  and  lances, 
saying : “ We  will  beat  him  ! ” They  arrive  in  camp,  saying : 
“ Where  is  he,  who  stole  our  hogs  ? ” The  women  say : “ He  is 
here ! ” He  says  : “ I,  steal  your  hogs  ? ” They  say : “ This  meat, 
thou  foundest  it  where  ? ” 

They  begin  with  him  a quarrel  of  fighting.  Nzud  conquers. 
They  go  home ; call  the  others ; an  army  indeed  complete.  They 
arrive  again  in  camp,  saying : “ Come  out ! ” The  crowd  says : 
“Thou  hast  (already)  seen  victory;  now  come  out.” 

Nzud  comes  out.  They  begin  to  fight.  (His)  arms  are  tired.  He 
says:  “Teleji!  small  heap  of  having  debts.”  He  becomes  a youth 
of  a lion ; he  utters  a roar.  The  crowd  of  war  scatters  with  haste. 
Some,  they  throw  their  guns  into  the  grass  ; some  fall  on  the  path ; 
because  they  are  with  fear  of  the  lion.  The  lion  begins  to  roar ; 
even  the  travellers,  too,  scatter.  He  remains  alone.  He  says: 
“Teleji!  man,  who  was  the  last.”  He  becomes  a man.  He  says: 
“ How  shall  I do  ? I will  go,  now ! ” 

He  enters  the  path  ; arrives  in  the  midst  of  the  bush.  He  thinks, 
saying : “ Where  I am  going,  to  Loanda,  I have  not  yet  gone  there. 
There,  there  is  no  kinsman  of  mine,  there  is  no  friend  of  mine. 
How  shall  Ido?  At  whose  house  shall  I stop?”  He  stands;  he 
is  thinking.  He  says : “ I am  perplexed,  I,  Nzua  dia  Kimanaueze 
kia  Tumb’  a Ndala,  where  I am  going,  I have  not  seen  that  place.” 
Says  he : “ Teleji ! hawk,  a bird  who  caught  a child ; the  friend 
began  to  play.” 

He  becomes  again  a hawk.  He  is  in  the  sky ; he  arrives  in  the 
city  of  Loanda ; he  circles  round  the  whole  town  in  the  sky.  Says  : 
“Teleji ! a little  bird  in  the  world.”  He  becomes  a little  bird.  This 
little  bird,  its  wings  (are)  like  gold ; so  (is)  its  bill.  In  all  the  coun- 
try there  is  not  a bird  like  this. 

He  comes  over  the  house  of  the  Lord  Governor ; he  is  circling  in 
the  sky.  Na  Maria,  the  daughter  of  the  Lord  Governor,  is  in  the 
verandah  of  the  house  sewing  clothes.  She  looks  on  the  ground ; 
she  sees  the  shadow  of  a little  bird.  It  pleases  her ; she  turns  her 
eyes  upward ; she  sees  the  little  bird  (is)  there. 


76  Folk-  Tales  of  Angola . 

Uxi : “ Ua ! kanjila  kaka,  ngi  ka  kuata  kiebi  ? kanjila  kauaba 
kiosueki.”  Uzangula  dilesu  die  dizela;  u di  zala  boxi.  Ufukama 
puna  imoxi ; ua  ka  tangela  misa.  Kanjila  kaka  katuluka ; kabixila 
bu  dilesu.  Ua  ka  kuata,  uxi : " Kanjil’  aka,  ngi  ka  baka  kuebi,  pala 
ki  kafue  ? ” Uatumu  ngaielu292  ia  ulu ; ieza.  Ua  ka  bokuesa-mu  ; 
uabake  m*  o *nzo  id.  Uate-mu  loso ; uate-mu  menia.  Uatumu 
kuambela  pai  d,  na  Nguvulu,  ku  tandu,  uxi : “ Eme,  kunu,  ngala  ni 
kanjila.  Eie,  pai  etu,  kilua  u ka  mona ; ni  ku  Putu  ki  kala-ku,  ni  ku 
Kimbundu  ki  kala-ku.  Manii,  ku  katundu.” 


Pai  a ua  mu  tumu,  uxi : “ Zd  ni  kanjila  k d ; ngi  ka  tale.’*  Uabande 
ku  tandu  ni  kanjila.  Pai  d utala  kanjila,  uxi : “ Kidi;  kanjil’  aka,  mu 
ngongo  ki  kala-mu.”  Na  Madfa  dia  na  Nguvulu  uabalumuk’  e ; 
uakulumuka  boxi. 

O kanjila  ki  kaxikina  kudia.  Uabake-mu  kudia  kuengi,  kua  Putu. 
Kanjila  nguaid  kudia.  Uxi : “ Kanjil’  aka,  ngi  ka  banga  kiebi  ? 
Kandala  kufua.” 

O muene,  na  Madia  dia  na  Nguvulu,  uene  ni  kifua  kid  kia  kudia 
mu  muania  ni  mu  dikolombolo  didianga.293  Azala  meza  m’o’nzo  id. 
Kudia,  a ku  baka  ku  tandu  a meza ; o tuhatu  tukala  mu  langa. 

Kizu’  eki,  ate  kudia  ku  meza.  O kanjila  kakala  mueniomo.  Mu 
kaxi  kosuku,  kanjila  kexi:  “Teleji!  kaluxixikinia.,,  Njila  iakituka 
luxixikinia.  Luala  mu  zanzala  boxi;  lubonga  tufufuta  tua  kudia, 
tuasonokene  boxi;  luadi.  Luavutuka  mu  ngaielu,  luxi:  “ Teleji! 
kanjila.”  Uakituka  dingi  kanjila.  Izua  ioso  kiene. 

Kizua  kiamukud,  uxi:  “ Teleji!  kaluxixikinia.”  Uakituka  luxixi- 
kinia ; uatuluka  boxi,  uxi : “ Teleji ! mutu  alubila-suku.” 

Uabiluka  mutu  uazuata  kiambote.  Uaxikama  ku  meza;  uadi  o 
kudia.  Uabalumuka,  uxi:  “ Teleji!  luxixikinia.”  Uakituka  luxixi- 
kinia. Uasambela  mu  ngaielu  id,  uxi : “Teleji ! kanjila.”  Uakituka 
kanjila;  uazek’e. 

Mu  dikolombolo  didianga,  na  Madia  uabalumuka ; uiza  ku  meza. 
Kudia  ki  kuala-ku.  Uxi:  “ Enu,  tuhatu,  kudia  kuai  kuebi?”  Tu- 
hatu tuxi : “ Ngana,  manii.”  Ua  tu  beta,  uxi : u Enu  muene,  mua 
ku  di.” 

Kuma  kuaki;  usuku  uamukua  ueza.  Tuhatu  tuxi:  “Etu,  lelu 
tutona,  ni  tukuate  mufii,  mazd  ua  tu  betesa.”  Mu  kaxi  ka  usu- 
ku, kanjila  kexi:  “Teleji!  kaluxixikinia.”  Kakituka;  luatuluka 
boxi. 


Na  Nzud  dia  Kitnanaueze. 


77 

She  says : 11  Oh  ! this  dear  little  bird,  how  shall  I catch  it  ? the 
little  bird  is  beautiful  altogether  ! ” She  takes  her  white  handker- 
chief ; she  spreads  it  on  the  ground.  She  kneels  on  one  knee ; she 
recites  the  mass  to  it.  This  little  bird  descends ; it  arrives  on  the 
handkerchief.  She  has  caught  it ; says : “ This  little  bird,  where 
shall  I keep  it,  that  it  may  not  die  ? ” She  ordered  a cage  of  gold ; 
it  comes.  She  put  it  in,  she  kept  (it)  in  her  room.  She  put  in  rice ; 
she  put  in  water.  She  sent  to  tell  her  father,  the  Lord  Governor 
upstairs,  saying : “ I,  here,  have  a little  bird.  Thou  my  father,  sawest 
it  never  yet;  neither  in  Europe  is  it  there,  nor  in  Negro-land  is  it 
there.  I do  not  know  whence  it  came.” 

Her  father  sends  her  (word)  saying:  “Come  with  thy  little  bird, 
that  I see  it.”  She  went  upstairs  with  the  little  bird.  Her  father 
looks  at  the  little  bird,  says : “Truth,  this  little  bird,  it  is  not  (to  be 
seen)  in  the  land.”  Na  Maria  of  the  Lord  Governor  arose;  she 
went  downstairs. 

The  little  bird  refused  to  eat.  She  put  in  different  food,  from 
Europe.  The  little  bird  will  not  eat.  She  says : “ This  little  bird, 
how  shall  I treat  it?  It  will  die.” 

She,  na  Maria  of  the  Lord  Governor,  had  her  own  habit  of  eating 
at  noon  and  at  the  first  cock-crow.293  They  would  spread  the  table 
in  her  room.  The  food,  they  set  it  on  the  table,  (and)  the  girls  were 
watching. 

This  day  they  put  the  food  on  the  table.  The  little  bird  is  in 
that  same  (room).  In  the  middle  of  the  night  the  little  bird 
said:  “Teleji!  little  ant!”  The  bird  became  an  ant.  It  is  crawl- 
ing down ; it  picks  up  the  crumbs  of  food  that  had  fallen  to  the 
ground;  it  has  eaten.  It  returns  to  its  cage,  says:  “Teleji!  little 
bird  ! ” He  became  again  the  little  bird.  Every  day  the  same. 

Another  day  he  says:  “Teleji ! little  ant.”  He  becomes  an  ant; 
he  gets  down  on  ground,  says : “Teleji ! man,  who  is  the  last.” 

He  becomes  a man  elegantly  dressed.  He  sits  at  the  table ; eats 
the  food.  He  arises,  saying : “Teleji!  an  ant.”  He  becomes  an  ant. 
Having  climbed  into  his  cage,  he  says:  “Teleji!  little  bird.”  He 
becomes  a little  bird  ; he  sleeps. 

At  the  first  cock-crow  na  Maria  gets  up ; she  comes  to  the  table. 
Food,  there  is  none.  She  says:  “You  girls,  where  is  the  food 
gone?”  The  girls  said:  “Mistress,  we  don’t  know!”  She  beat 
them,  saying:  “You  yourselves,  you  have  eaten  it,” 

Day  comes,  another  night  has  come.  The  girls  say : “ We,  to-day 
we  *11  wake ; that  we  may  catch  the  thief,  (who)  yesterday  caused  us 
the  beating.”  At  the  middle  of  night  the  little  bird  says  : “Teleji ! 
little  ant.**  It  is  transformed ; it  (ant)  gets  down  on  the  ground. 


78  Folk- Tales  of  Angola . 

Luxi : “Teleji!  mutu.”  Uakituka  diiala  dia  mbote.  Uaxikamaku 
meza;  uala  mu  dia.  Tuhatu  tua  mu  mono.  Uoma  ua  a kuata  ku 
mu  zuelesa.  Uazuba  o kudia ; uabalumuka.  Uxi:  “Teleji!  kalu- 
xixikinia.”  Luasambela  mu  ngaielu;  luakituka  kanjila.  Ua  di 
xib’&. 

Dikolombolo  didila;  na  Madia  uabalumuka.  Ueza  ku  meza; 
kudia ki kuala-ku.  Uxi:  “Tuhatu,  kudia  kuaikuebi?”  Umatekaku 
tu  beta. 

Tuhatu  tuxi : “ Ngana,  k’u  tu  betele  ngoho.  Kinga,  tu  ku  ambele. 
Etu,  m’  usuku,  tuamono  mundele  ua  diiala  uaxikama  ku  meza ; uala 
mu  dia.  Ki  tutena  ku  mu  ibula,  mukonda  uoma  ua  tu  kuata. 
K’ukuate  pata.  Mungu  tuia  mu  ku  balumuna,  eie  u6  umone.”  Na 
Madia  uaxikina.  Azekele.  Kumakuaki.  Anange  dikumbL  Usuku 
uatuluka.  Azale  meza. 

Mu  kaxi  kosuku,  kanjila  kexi : “Teleji!  kaluxixikinia.”  Uakitu- 
ka luxixikinia.  Luakulumuka boxi,  luxi : “Teleji ! mutu.”  Mueza294 
mutu,  uazuata  muene  kiambote  ni  boxi  ni  bulu.295  Uaxikama  ku 
meza ; uala  mu  dia.  Tuhatu  tua  mu  mono.  Tuabalumuka ; tuaii  mu 
kuambela  ngana  Madia  : “ Ngana,  zd,  utale  mundele  uala  ku  meza.*' 

Na  Madia  uabalumuka ; uaii  ku  meza ; u mu  kuata  mu  lukuaku. 
Na  Nzud  dia  Kimanaueze  kia  Tumb’  a Ndala,  kilundu  kia  makamba, 
ni  na  Madia,  a di  mono,  a di  bubala.  Axikama  ku  meza ; a di  taia 
ngoho  kienieki. 

Kuma  kuaki ; na  Nzua  uasoneka  mukanda.  Mukanda  uaii  kud  na 
Nguvulu.  Na  Nguvulu  ufutumuna  o mukanda.  Mukanda  uxi : 
“Erne,  na  Nzua  dia  Kimanaueze  kia  Tumb*  a Ndala,  kilundu  kia 
makamba,  ngamesena  kusakana  ni  na  Madia  dia  na  Nguvulu.” 

Na  Nguvulu  uvutula,  mukanda  kuma : “ Kiauaba.  Muene,  kf  ngu 
mu  ijia  Ida  o polo.  Mungu  eze  ni  mon’ami  muene ; ngijia  o diiala.” 

Mukanda  uabixila  kud  na  Nzua.  Ua  u futumuna;  ua  u tange. 
Uxi:  “Kiauaba.  Ngizeka;  mungu  nituie.”  Azekele.  Kumakuaki. 
Na  Nzud  uxi : “ Na  Madia,  zuata,  tuie  kud  pai  enu.”  Azuata,  kiiadi 
kid  ,*  abixila  ku  tandu.  A a bana  ialu  ; axikama. 

Na  Nguvulu  utala  na  Nzua ; utala  mon’  6,  na  Madia.  U mu  ibula : 
“ Na  Madia,  usakana  ni  iu  ? ” Na  Madia  uaxikina.  Uibula  dingi  o 
diiala,  uxi : “ Eie,  na  Nzud,  uamesena  kusakana  ni  mon’  ami  ? Ha 
usakana  n£,  u ngi  bangela  ikalakalu.  Ha  uebange,  i ngamesena,  ki 
ngi  uabela.”  Na  Nzua  uxi : “ Kikalakalu  kiahi  ? ” Na  Nguvulu  uxi : 
" Ud  ngi  takena296  mon*  ami  ku  Putu.  A mu  ambata  ku  Putu  ; kana 


Na  Nzua  dia  Kimanaueze , 


79 

It  says:  “Teleji!  man!**  It  becomes  a -handsome  man.  He  sat 
to  table ; he  is  eating.  The  girls  saw  him.  Fear  held  them  from 
addressing  him.  He  has  finished  eating ; gets  up.  Says  : “ Teleji ! 
little  ant.”  It  climbed  into  the  cage ; it  became  the  little  bird.  He 
kept  quiet. 

The  cock  crows  ; na  Maria  gets  up.  She  comes  to  the  table ; the 
food  is  not  there.  She  says : “ Girls,  where  is  the  food  gone  ? ” 
She  begins  to  beat  them. 

The  girls  say : “ Mistress,  do  not  beat  us  unjustly.  Wait,  that  we 
tell  thee  (all).  We,  in  the  night,  have  seen  a gentleman  sitting  at 
table  ; he  was  eating.  We  could  not  question  him,  because  fear  held 
us.  Do  not  have  doubts.  To-morrow  we  will  go  to  awake  thee, 
(that)  thou,  too,  mayest  see.”  Na  Maria  assented.  They  slept.  The 
day  shone.  They  passed  the  day.  Night  came  down.  They  spread 
the  table. 

In  the  middle  of  the  night  the  little  bird  says:  “Teleji!  little 
ant.”  It  becomes  an  ant.  It  gets  down  on  the  ground ; says : 
“Teleji!  man.”  He  becomes  a man,  dressed  indeed  elegantly  both 
below  and  above.295  He  sat  to  the  table ; he  is  eating.  The  girls 
saw  him.  They  arose ; went  to  tell  ngana  Maria : “ Mistress,  come, 
see  the  gentleman  who  is  at  table ! ” 

Na  Maria  arose;  she  went  to  the  table;  she  takes  him  by  the 
arm.  Na  Nzua  dia  Kimanaueze  kia  Tumb*  a Ndala,  favorite  of 
friends,  and  na  Maria,  they  see  each  other,  each  other  embrace. 
They  sit  at  the  table ; they  only  look  at  one  another  like  this. 

Day  dawned ; na  Nzua  wrote  a letter.  The  letter  went  to  the 
Lord  Governor.  The  Lord  Governor  opened  the  letter.  The  letter 
said:  “I,  na  Nzua  dia  Kimanaueze  kia  Tumb’  a Ndala,  favorite  of 
friends,  I want  to  marry  with  na  Maria  of  the  Lord  Governor.” 

The  Lord  Governor  returned  a letter,  saying:  “Very  well.  He, 
I do  not  yet  know  his  face.  To-morrow  let  him  come  with  my 
daughter  herself ; I must  know  the  man.” 

The  letter  arrived  at  na  Nzua’s.  He  opened  it ; he  read  it.  He 
says:  “Very  well.  I will  sleep;  to-morrow  we  shall  go.”  They 
slept.  The  morning  dawned.  Na  Nzud  said:  “Na  Maria,  dress, 
that  we  (may)  go  to  your  father.”  They  dress,  both  of  them  ; they 
arrive  upstairs.  They  give  them  chairs  ; they  sit  down. 

The  Lord  Governor  looks  at  na  Nzud ; he  looks  at  his  daughter 
na  Maria.  He  asks  her:  “ Na  Maria,  wilt  thou  marry  with  this 
(man)  ? ” Na  Maria  consents.  He  asks  again  the  man,  saying : 
“ Thou,  na  Nzud,  wantest  thou  to  marry  with  my  daughter  ? If  thou 
marry  with  her,  thou  shalt  do  me  service.  If  thou  do  it,  what  I 
want,  it  will  please  me.”  Na  Nzud  says : “ Which  service  ? ” The 
Lord  Governor  says:  “Thou  shalt  fetch  me  my  daughter  from 


8o 


Folk -Tales  of  Angola . 

mutu  utena  ku  a mu  sanga-ku.  Ha  ueza  nd,  o kifutu  kid,  uiza 
k’unguvulu.”  Na  Nzud  uaxikina.  Na  Nguvulu  u mu  ambela,  uxi: 
44  Ki  uakdbixila  ku  Putu,  ha  umona  raon’  a muhatu,  uala  mu  texi 
utoka297  bu  dixita,  muene  mon’  ami/* 


Na  Nzud  uakatuka : ualekela  muhatu  e,  uxi : 44  Xala  kiambote.” 
Na  Madia  uila : 44  Ndai*  oko.*’  298  Ki  azuba  o kukatuka,  na  Nzua  uxi : 
“Teleji!  kikuanzomba/*  Uakituka  kikuambi ; iu  bulu.  Uxi: 
“Teleji!  holokoko,  njila  ia  kabungu,  iasua  mbambe  ni  diulu.” 
Uakituka  holokoko. 

Uabixila  ku  Putu.  Utala  mon’a  muhatu  uala  mu  tubuka  m*o*nzo  ; 
uala  mu  kuiza  bu  xita  mu  texi  utoka.  Mon*a  muhatu  uxi : “ Aiud  ! 
hadi  iahi,  i ngitala.’* 

Na  Nzua,  uala  bulu,  uevu ; uejia  kia,  uxi : 44  Muene,  a ngi  tumu 
nd.”  Uxi:  “Teleji!  kikuanzomba.’*  Uakituka  kikuambi.  Uabutu 
kitala ; uazangula  mon’a  muhatu.  Exi : " Talenu ! njila  iambata  mutu.” 
Uxi : “ Teleji ! holokoko,  njila  ia  kabungu.”  Uakituka  holokoko, 
Uai  ni  mon’a  muhatu  dikanga  dionene  bulu.  Uabixila  mu  Luanda. 
Uxi : 44  Teleji ! mutu  alubila-suku.”  Uakituka  mutu. 


Uabokona  m’o’nzo  ia  ngana  Nguvulu  ; uasange  mukaji  d,  na  Madia, 
uxi : 44  Ki  muene  pange  d iu,  a ngi  tumu  ne  ? ” Na  Madia  uaxikina, 
uxi : 44  Muene.”  Azekele. 

Ki  kuaki,  uxi : 44  Ngiia  kua  na  Nguvulu  mu  mu  bana  mon’  e.” 
Aia,  na  Nzua  ni  mon’a  muhatu ; abixila  ku  tandu.  A mu  sange 
iu.  Na  Nzua  uxi : 44  Mon’  d id,  ua  ngi  tumine  ne.”  Na  Ngu- 
vulu uxi : 44  Kiauaba.  O ungana  ua  u kalakela.299  Za  k’unguvulu ; 
tambula  ungana  ue,  ua  ku  fuama.” 

Ha  akal’d,  na  Nzud  dia  Kimanaueze  kia  Tumb’  a Ndala,  ni  na 
Madia  dia  mon*  a Nguvulu. 

Bene  bu  tua  u ivila.  Ha  tuamesena,  tuta  dingi ; ha  ki  tuamesena, 
tuzeke-etu.  Mahezu. 


Na  Nzud  dia  Kimanaueze. 


81 


Portugal.  They  carried  her  off  to  Portugal ; nobody  can  find  her 
there.  If  thou  comest  with  her,  thy  payment,  thou  shalt  come  to 
the  governorship.”  Na  Nzud  agreed  to  it.  The  Lord  Governor  tells 
him,  saying : “ After  arriving  in  Portugal,  if  thou  seest  a young 
woman,  who  is  throwing  out  ashes  on  the  refuse  heap,  she  is  my 
daughter.” 

Na  Nzua  starts ; he  bids  adieu  to  his  wife,  saying : “ Stay  thou 
well.”  Na  Maria  says  : “ Go  there.”  When  he  had  started,  na 
Nzud  said:  “Teleji!  hawk.”  He  became  a hawk;  there  he  is  in 
the  sky.  He  says : “Teleji ! eagle,  bird  without  a tail,  that  is  neigh- 
bor to  the  sky.”  He  becomes  an  eagle. 

He  arrives  in  Portugal.  He  perceives  a young  woman,  who  is 
coming  out  of  a house ; she  is  coming  to  the  refuse  heap  to  throw 
out  ashes.  The  young  woman  says : “ Alas  ! what  misery  I have 
to  see ! ” 

Na  Nzud,  who  is  in  the  sky,  hears ; he  knows  now,  says  : “ (It  is) 
she,  they  sent  me  for  her.”  He  says:  “Teleji!  hawk.”  He  be- 
comes a hawk.  He  lowers  his  height ; . he  lifts  up  the  young 
woman.  They  say : “ Look  ! a bird  carries  off  a person  ! ” He 
says:  “Teleji!  eagle,  the  bird  without  a tail.”  He  becomes  an 
eagle.  He  went  with  the  young  woman  a great  distance  in  the  sky. 
Pie  arrived  in  Loanda.  Says:  “Teleji!  man  who  is  the  last.”  He 
became  a man. 

He  enters  the  house  of  the  Lord  Governor;  he  finds  his  wife, 
na  Maria,  says : “ Is  not  this  thy  sister,  for  whom  they  sent  me  ? ” 
Na  Maria  assents,  saying:  “She  is.”  They  slept. 

When  it  dawned,  he  said : “ I will  go  to  the  Lord  Governor  to 
hand  him  his  daughter.  They  go,  na  Nzud  and  the  young  woman  ; 
they  arrive  upstairs.  They  find  him  present.  Na  Nzud  says : “ Thy 
daughter  (is)  here,  thou  hadst  sent  me  for  her.”  The  Lord  Governor 
says  : “ Well  done.  Thou  hast  earned  the  dominion.  Come  to  the 
governorship  ; take  thy  glory,  which  befits  thee.” 

And  they  lived  together,  na  Nzud  dia  Kimanaueze  kia  Tumb’  a 
Ndala  and  na  Maria,  the  daughter  of  the  Governor. 

Thus  far  we  heard  it.  If  we  want,  we  will  tell  more ; if  we  will 
not,  let  us  go  to  sleep  I Finished. 


82 


Folk- Tales  of  Angola . 


IV. 

MUHATU,  UASEMA  MBIJI. 

Eme  ngateletele  ngana  Kimalauezu  kia  Tumb’  a Ndala,  uakexidi 
e ni  mukaji  d,  ku  dima  dia  kukala;300  anga  akal’  a.  Mukaji  e anga 
uiza  uimita.  Kana  k’adie  xitu;  usema301  ng6  mbiji. 

O diiala,  ki  aia  mu  tamba,  ubeka  ndumba  dia  jimbiji ; o jimbiji  anga 
jilengela  mu  ngiji  iengi.  Kizua  kimoxi,  o diiala  uambela  o muhatu, 
uixi : “Ngi  didikile802  huta,303  ngiie  mu  tamba.”  Anga  o muhatu 
udidika  huta.  O diiala  anga  diia  bu  ngiji,  bu  alengelele  o jimbiji ; 
anga  ubanga-bu  o fundu  id,  anga  udia. 

Ki  azubile,  uixi : " Ngiia  mu  tamba,”  anga  utakula  o uanda. 
Luadianga  k'akuatedie  kima;  lua  kaiadi  kiomuene.  O lua  katatu 
anga  uivua804  uaneme.305  Moxi  a menia  anga  muixi : “ King’  anji ; 306 
mukonda  muku’enu307  mukua-mona.”  Ki  azubile  o kukinga,  anga 
uivua  dingi  muixi:  “Sunga  kia.”  Muene  anga  usunga  kimbiji 
kionene ; anga  u ki  ta  bu  muhamba ; anga  umateka  o kuenda.  Maji 
o jimbiji  joso  jakexile  mu  kaiela  o kimbiji  eki ; o diiala  anga  divua- 
jinga  ng6  mu  iangu  : ualald  ! ualala ! 308 

Ki  akexile  kia  mu  bixila  ku  bata,  o muhatu  d uendele  ku  mu  kaui- 
dila  n’  akua-diembu  did.  Ki  abixidile  ku  bata,  o diiala  anga  ubana  o 
mbiji  pala  ku  i banga.  O muhatu  anga  uambela  o diiala,  uixi : “ Eie, 
banga-iu.”  O diiala  uixi : “ Nguami.”  O muhatu  anga  umateka  o 
ku  i banga.  Maji  o mbiji  iakexile  mu  kuimbila,  ixi: 

“ Ki  u ngi  banga,  ngi  bange  ami  kiambote. 

Ki  u ngi  banga,  ngi  bange  ami  kiambote.” 

Ki  azubile  anga  u i ta  mu  ’mbia ; maji  o mbiji  iakexidi  e hanji  mu 
kuimba.  O mbiji  ki  iabile,  o muhatu  anga  udidika  malonga  matanu 
anga  ukuvitala  309  o diiala  n’  akua-diembu  did.  Ene  anga  a di  tun’a. 
Muene  anga  udia  k*  ubeka  ue. 

Ki  azubile,  anga  ukatula  pexi  id  ni  dixisa;  anga  u di  zala  mu 
kanga.310  Ki  axikamene,  anga  uivua  mu  divumu  muixi : “ Ngitundila 
kud?”  O muhatu  uixi:  “ Tundila  ku  makanda  menama.”  O mbiji 
ia  mu  kumbuluile:  “Ku  inama  id,  ku  ueniodiatela  matuji,  kuene  ku 
ngitundila  ? ” O muhatu  uixi : “ Tundila  mu  kanu.”  “ Mu  kanu,  mu 
ua  ngi  minima,  mu  ene  mu  ngitundila  ? ” O muhatu  uixi : “ Sota 
buoso  bu  uandala.”  O mbiji  ixi : “ Eme-ze  ngitund’  6.”  Anga  o 
muhatu  ubaza  bu  ’axaxi.  O mbiji  anga  ui’e. 


The  Woman  who  Longed  for  Fisk . 


33 


IV. 

THE  WOMAN  WHO  LONGED  FOR  FISH. 

I will  tell  of  ngana  Kimalauezu  kia  Tumb’  a Ndala,  who  was 
staying  with  his  wife,  a long  time  back;  and  they  lived.  His  wife 
then  came  to  conceive.  She  ate  no  meat ; she  longed  only  for  fish. 

The  man,  when  he  went  fishing,  brought  a lot  of  fish ; the  fishes 
then  fled  to  another  river.  One  day  the  man  tells  the  woman,  say- 
ing: “Prepare  me  food,  that  I go  fishing.”  And  the  woman  pre- 
pared the  food.  The  man  then  went  to  the  river,  where  the  fish 
had  fled ; and  he  made  there  his  camping-hut,  and  ate. 

When  he  finished,  he  said : “ I will  go  to  fish,”  and  he  cast  the 
net.  The  first  time  he  caught  nothing ; the  second  time  the  same. 
The  third  time  he  feels304  it  is  heavy.  Under  the  vrater  then  it  says: 
“ Wait,  please  ; because  thy  friend  is  the  father  of  a child.”  When 
he  finished  waiting,  then  he  hears  again  there  saying : “ Pull  now  ! ” 
He  then  pulled  (out)  a big  fish,  very  large ; and  he  put  it  into  (his) 
basket,  and  began  to  walk.  But  the  fishes  all  were  following  this 
big  fish ; the  man  heard  always  in  the  grass  only : ualald ! ualald ! 308 

When  he  was  already  about  to  arrive  at  home,  his  woman  went 
to  meet  him  with  her  neighbors.  When  they  arrived  at  home,  the 
man  then  gave  the  fish  to  be  scaled.  The  woman,  however,  then 
told  the  man,  saying : “ Thou,  scale  it ! ” The  man  said : “ I won’t.” 
The  woman  then  began  to  scale  it.  But  the  fish  was  (all  the  time) 
singing,  saying : 

“ When  thou  me  scalest,  scale  me  well ! 

When  thou  me  scalest,  scale  me  well ! n 

When  she  had  finished,  then  she  put  it  in  the  pot ; but  the  fish 
was  still  singing.  When  the  fish  was  done,  the  woman  then  pre- 
pared five  plates,  and  invited  the  man  with  her  neighbors.  But  they 
refused.  She  then  ate  alone  by  herself. 

When  she  had  finished,  then  she  took  her  pipe  and  the  mat ; and 
she  spread  it  in  the  open.  When  she  was  seated,  then  she  heard  in 
her  belly,  saying:  “Where  shall  I get  out?”  The  woman  said: 
“Get  out  by  the  soles  of  (my)  feet.”  The  fish  answered  her:  “By 
thy  feet,  wherewith  thou  art  wont  to  tread  on  dirt,  there  shall  I get 
out?”  The  woman  said:  “Get  out  by  the  mouth.”  “By  (thy) 
mouth,  where  thou  didst  swallow  me,  there  shall  I get  out  ? ’ The 
woman  said : “ Seek  wherever  thou  wishest.”  The  fish  said : “ Then 
I get  out  here ! ” and  the  woman  burst  in  the  middle.  The  fish  then 
went  away. 


84 


Folk- Tales  of  Angola. 


V. 

SUDIKA-MBAMBI.811 

Tuateletele  ngana  Kimanaueze  kia  Tumba  a Ndala,  kilundu  kia 
makamba ; uavuala  mon’  £,  dijina  die  na  Nzua  dia  Kimanaueze. 

Na  Kimanaueze  uxi : “ Eie,  mon’  ami,  na  Nzud,  ndd  mu  Luanda, 
uakdte  uenji.”  O mona  uxi : “ Kindaula  m ngabenga  o muhatu.”  O 
pai  uxi : “ Ndd  ; erne  nga  ku  tumu.”  Uazangula  ; uabixila  mu 
Luanda;  uateuenji. 

O pai  a,  ku  ema,  ku  axala,  o makixi  alu  o dibata  die,  dia  na  Kima- 
naueze, dioso.  O mona,  uendele  mu  Luanda,  ubixila  ku  bata  dia  pai 
& ; usanga  kana-bu  atu.  O nzala  ia  mu  kuata,  uxi : “ Ngibanga 
kiebi?”  Uxi:  “ Ngiia  mu  mabia.”  Ki  abixila  mu  mabia,  utala 
kahatu  kand.  U mu  ixana.  Ki  a mu  tala,  muhetu  £,  ua  mu  xile, 
uxi : “ Eie  uejila  kuebi  ? ” O diiala  uxi : “ Ihi  ia  mi  bange  kiki  ? ” 
O muhatu  uxi:  “Makixi  a tu  lua.”  Akal’d.  O muhatu  uemita. 
Kizda  kiabixila  kia  kuvuala ; uivua  mu  mala  : 


“ Mamanii,  o xibata  814  iami  ii  iza. 

Mamanii,  o poko  iami  ii  iza. 

Mamanii,  o kiiembe  816  kiami,  ki  kiz’okio.816 
Mamanii,  o mbamba  iami  ii  iza. 

Mamanii,  di  idike  kid  kiambote ; eme  ngiz’  <$.” 

O mona  uatundu,  uxi : 

“ Jina  diami,  eme  Sudika-mb&mbi. 

Boxi  ngita  mbamba ; 

Bulu  ngisudika  mbambi.” 

O muhatu  uivua  dingi  mu  mala  o ndenge,  iaxala-mu,  uxi : 

41  Mamanii,  o xibata  iami  ii  iza ; 

O poko  iami  ii  iza ; 

O mbamba  iami  ii  iza; 

O kiiembe  kiami  ki  kiza. 

Mamanii,  xikama  kiambote ; eme  ngiz'  <5.” 

Mona  uatundu  ; mona  uxi : 

“ O jina  diami, 

Eme  Kabundungulu 
Ka  muxi  ua  lukula.817 
Mbua  iami  idia  ndende ; 

O kimbundu  kiami  kikambula  ngombe.”  818 

O mon’  a dikota,  Sudika-mbambi,  uxi : “ O kiiembe  kiami,  kuna- 
kiu  ku  xilu  dia  'nzo.”  Uxi  dingi : “ Mamanii,  ihi  ia  mi  bake  boba  ? ” 


Sudika-M ham  bi. 


85 


V. 

SUDIKA-MBAMBI.311 

Let  us  tell  of  ngana  Kimanaueze  kia  Tumba  a Ndala,  favorite  of 
friends,  who  begat  a son,  his  name  (was)  na  Nzua  of  Kimanaueze. 

Na  Kimanaueze  says  : “Thou,  my  son,  na  Nzua,  go  to  Loanda  to 
do  business  there.”  The  son  says : “Just  now  only  I brought  home 
a wife.”  The  father  says : “ Go,  I have  commanded  thee.”  He 
started  ; arrived  in  Loanda,  did  business. 

His  father,  behind,  where  he  remained,  the  Ma-kishi  sacked  his 
home,  of  na  Kimanaueze,  all.  The  son,  who  had  gone  to  Loanda, 
arrives  at  the  house  of  his  father;  he  finds  there  are  no  people. 
Hunger,  it  grasps  him,  he  says : “ How  shall  I do  ? ” He  says : 
“ I will  go  to  the  fields.”  When  he  arrives  in  the  fields,  he  sees  a 
little  woman  yonder.  He  calls  her.  When  she  sees  him,  his  wife 
whom  he  had  left,  she  says  : “ Thou  hast  come  whence  ? ” 313  The 
man  says : “ What  has  done  this  to  you  ? ” The  wife  says : “ The 
Ma-kishi  have  destroyed  us.”  They  live  together.  The  woman  is 
-with  child.  The  day  has  come  to  give  birth  ; she  hears  in  belly : 

“ Mother,  my  sword,  here  it  comes. 

Mother,  my  knife,  here  it  comes. 

Mother,  my  kilembe,816  here  it  comes. 

Mother,  my  staff,  here  it  comes. 

Mother,  place  thyself  well  now ; I am  coming  here.”  816 

The  son  is  out,  he  says : 

“ My  name,  I (am)  Sudika-mbambi. 

On  the  ground  I set  (my)  staff ; 

In  the  sky  I set  up  (an)  antelope.” 

The  woman  hears  again  in  belly  the  younger,  that  remained  there, 
saying : 

“ Mother,  my  sword,  here  it  comes  ; 

My  knife,  here  it  comes ; 

My  staff,  here  it  comes  ; 

My  kilembe,  here  it  comes. 

Mother,  sit  well ; I am  coming  here.” 

The  son  is  out ; the  son  says  : 

“ My  name, 

I (am)  Kabundungulu 

Of  the  tree  of  lukula.817 

My  dog  eats  palm-nuts ; 

My  kimbundu  swallows  a bull.”  818 

The  elder  son,  Sudika-mbambi,  says  : “ My  kilembe,  plant  it  at 
the  back  of  the  house.”  Says  again  : “ Mother,  what  has  placed  you 


86 


Folk - Tales  of  Angola. 

0 manii  d uxi : 44  Ngi  di  uana,  o mon’  a uisu,  nga  mu  vuala  kindaula, 
uala  mu  zuela.”  O mona  uxi : 44  K’u  di  uane ; enu  nuanda319  kumona 

1 ngandala  kubanga.,,  O mona  uxidingi:  <4Tuie  mu  sua  masoko, 
tutungile  adi320  etu  ojinzo.” 

Azangula  o jixibata,  ni  ndehge  £ ; abixila  mu  iangu.  Sudika- 
mbdmbi  uabatula  soko  dimoxi : masoko  ene  oso  a di  su.  Ni  ndenge 
ue,  kiene  ki  abange  dikota,  ni  muene  kiene.  O kota  ni  ndenge 
akutu  o masoko ; eza ; atula  bu  kanga.  Avutukila  mu  sua  o iangu  ; 
eza,  atula  bu  kanga. 

O kota  ni  ndenge  eza  mu  kub’  o’nzo.  Sudika-mbambi  uakubu 
soko  dimoxi : o’nzo  ioso  ia  di  kubu  kid.  Uatate  ngoji  imoxb:  ngoji 
joso  ja  di  tate.  Uazambela  kiangu  kimoxi : o’nzo  ioso  ia  di  za- 
mbela.321 

Kuala  Sudika-mbdmbi  uxi : 44  Mamanii,  ni  papaii,  bokonenu ; 
ngatungu  kid.”  Uxi  luamukud  : 44  Erne  ngiia  mu  lua  makixi.  Eie, 
ndenge  ami  Kabundungulu,  xala  n’  adi  etu.  Manii,  ha  uamono  o 
kilembe  kiami  kiakukuta,  erne,  ku  ngaii,  ngafu.” 

O Sudika-mbambi  uakatuka.  Ubixila  mu  kaxi  ka  njila ; uivua  mu 
iangu,  fotofoto  ! Uxi : 44  Nanii  ? ” O mutu  uxi : 44  Eme  Kipalende 
kia  kuba  ’nzo  ku  ditadi.”  322  O Sudika-mbambi  uxi : 44  Zd,  tuie.” 

Enda.  Uivua  dingi  mu  iangu,  fotofoto!  Uxi:  44  Nanii?”  O 
mutu  utaia : 44  Eme  Kipalende  kia  kusonga  kuinii  dia  hunia  ku 
kumbi.”  323  Kuala . Sudika-mbambi  uxi : 44  Zd  ; tuie.”  Ubixila  dingi 
mu  njila ; uivua  mu  iangu,  fotofoto  ! Uxi : 44  Nanii  ? ” O mutu 
utaia:  44 Eme  Kipalende  kia  kukula  isaxi  ku  ’alunga.”  O Sudika- 
mbdmbi  uxi : 44  Zd,  tuie.” 

Akuata  mu  njila.  Uivua  dingi  mu  iangu,  fotofoto!  Uxi: 
44 Nanii?”  Utaia,  uxi:  44 Eme  Kipalende,  kiazenzemesa 324  muezu 
ku  ’alunga.”  O Sudika-mbambi  uxi : 44  Zd ; tuie.” 

Abixila  mu  njila.  O Sudika-mbambi  utaia  mutu,  uala  mu  kuiza 
mu  sambua  dia  ngiji.  Ua  mu  ibula : 44  Eie  nanii  ? ” Uxi : 44  Eme 
Kijandala-midi,325  hama  ngasake  mu  kanu.”  O Sudika-mbdmbi 
uxi:  44 Eme  Sudika-mbdmbi,  boxi  ngita  mbamba;  bulu  ngisudika 
mbambi.”  O Kijandala-midi,  ki  evile  kiki,  ualenge. 

Abixila  mu  kaxi  ka  ditutu.326  O Sudika-mbdmbi  uambela  o 
Ipalende  iuana:  44Tutunge-enu  beniaba  pala  kulua  makixi.”  Ai  ku 
masoko.  O Sudika-mbambi  uabatula  soko  dimoxi : ene  oso  a di  su. 
Uakutu  soko  dimoxi : ene  oso  a di  kutu. 

Eza  mu  kuba.  O Sudika-mbdmbi  uazangula  o disoko ; ua  di  bana 
Kipalende  kia  kuba  ’nzo  ku  ditadi,  uxi : 44  Oba.”  O Kipalende 


Sudika-Mbambi, 


here  ? ” His  mother  says  : “ I wonder,  the  child  baby,  I gave  it 
birth  just  now,  it  is  speaking ! ” The  child  says  : “ Do  not  wonder  ; 
you  are  going  to  see  what  I will  do/'  The  child  says  further : “ Let 
us  go  to  cut  poles,  that  we  build  for  our  parents  houses." 

They  take  up  the  swords  (he)  and  his  younger ; they  arrive  in  the 
oush.  Sudika-mbambi  has  cut  one  pole : the  poles  they  all  cut 
themselves.  And  the  younger  too,  just  as  the  elder  has  done,  he 
also  (does)  the  same.  The  elder  and  the  younger  bound  the  poles ; 
they  come  ; they  set  (them)  do^n  outside.  They  return  to  cut  the 
grass ; they  come ; they  set  (it)  down  outside. 

The  elder  and  the  younger  come  to  erect  the  house.  Sudika- 
mbambi  erected  one  pole ; all  the  house  erected  itself  at  once.  He 
tied  one  cord  ; all  the  cords  have  tied  themselves.  He  thatched  one 
grass-stalk  ; the  house  all  thatched  itself.321 

Then  Sudika-mbambi  says : “ Mother  and  father,  enter ; I have 
built  already.”  He  says  another  time  : “ I go  to  fight  the  Ma-kishi. 
Thou,  my  younger,  Kabundungulu,  stay  with  our  parents.  But,  ii 
thou  seest  my  kilembe  withered,  I,  where  I went,  I died." 

Sudika-mbambi  set  out.  He  arrives  in  midst  of  road ; he  hears 
in  the  grass  a rustling.  He  says : “ Who  ? " The  person  says  : 
“I  (am)  Kipalende,  who  erects  a house  on  a rock."  322  Sudika- 
mbambi  say s : “ Come,  let  us  go ! " 

They  walk.  He  hears  again  in  the  grass  a rustling.  He  says : 
“ Who  ? " The  person  answers  : “ I (am)  Kipalende,  who  carves  ten 
clubs  per  day."  Then  Sudika-mbambi  says  : “ Come ; let  us  go ! " 
He  arrives  again  on  road  ; he  hears  in  grass  a rustling.  He  says : 
“ Who  ? ” The  person  answers  : “ I am  Kipalende,  who  gathers  corn- 
leaves  in  Kalunga."  Sudika-mbambi  says  : “ Come  ; let  us  go  ! " 

They  take  to  the  road.  He  hears  again  in  the  grass  a rustling. 
He  says  : “ Who  ? " He  answers,  saying  : “ I (am)  Kipalende,  who 
bends  down  the  beard  to  Kalunga." 324  Sudika-mbambi  says : 
“ Come,  let  us  go ! ” 

They  arrive  on  road.  Sudika-mbambi  perceives  some  one,  that  is 
coming  on  the  other  side  of  the  river.  He  asks  him  : “ Thou  (art) 
who  ? " He  says  : “ I (am)  Kijandala-midi,325  (with  a)  hundred  I 
rinse  (my)  mouth."  Sudika-mbambi  says:  “ I (am)  Sudika-mbambi; 
on  earth  I set  staff;  in  sky  I set  up  antelope."  Kijandala-midi, 
when  he  heard  this,  ran  away. 

They  arrive  in  midst  of  bush.326  Sudika-mbambi  tells  the  four 
Kipalendes  : “ Let  us  build  here  in  order  to  fight  the  Ma-kishi." 
They  go  for  the  poles.  Sudika-mbambi  cut  one  pole  : they  all  cut 
themselves.  He  tied  one  pole  : they  all  tied  themselves. 

They  come  to  erecting.  Sudika-mbambi  takes  up  a pole ; he 
gives  it  Kipalende,  who  erects  house  on  rock,  saying : “ Take."  The 


88  • Folk - Tales  of  Angola . 

uatambula  o disoko  ; u di  kuba  ku  ditadi : ki  di  xikina.  Ua  di  kubu 
dingi : ki  dixikina.  O Sudika-mbambi  uxi : “ Eie  uambele  kiki,  uxi 
* ngikuba  ’nzo  ku  ditadi ; 1 ua  i lembua?  ” 

O Sudika-mbambi  uatungu  o jinzo.  Jinzo  jabu.  Azekele. 

Kuaki  mu  kimene,  327  o Sudika-mbambi  uxi:  “Tui’enu  mu  lua  o 
makixi.”  Buaxala  Kipalende  kimoxi,  kia  kusonga  kuinii  dia  hunia ; 
uambata  Ipalende  itatu.  Abixila  ku  makixi.  Ala  mu  loza. 

O ku  bata,  ku  axala  Kipalende  kimoxi,  kueza  kakulakaji  ka  muhatu 
ni  mulaul’e  ua  muhatu.  Uasange  Kipalende,  uxi : “Tudixine.  Ha 
ua  ngi  xini,328  usakana  ni  mulaul’  ami.”  A di  kuata.  Kipalende  a 
mu  xini.  O kakulakaji  uazangula  ditadi;  ua  di  jika329  Kipalende. 
Kakulakaji  uai’e. 

O Sudika-mbambi  uamono  kuma  Kipalende  a mu  jika.  Uambela 
o Ipalende  itatu,  uxi : “ O muku’enu  a mu  jika.”  O Ipalende  exi : 
“ Sudika-mbambi,  uazuela  makutu.  Etu  tuala  dikanga ; eie  uamono 
kiebi  kuma  a mu  jika  ? ” Kuala  Sudika-mbambi  uxi : “ Kidi  muene.” 

Azumbuka  mu  loza.  Exi : “ Tui’  enu  ku  bata.”  Abixila ; asanga 
Kipalende  a mu  jika.  O Sudika-mbambi  uxi : “ Nga  mi  tangela 
kiebi  ? ” O Ipalende  ixi : “ Kidi.” 

A mu  jikula  o ditadi,  exi : “ Ihi  ia  ku  bange  kiki  ? ” O Kipalende 
uxi : “ O kakulakaji  ka  muhatu  kejile  ni  mulaul’  e,  uxi : ‘Tu  di  xine. 
Eie,  ha  ua  ngi  xini,  usakana  ni  mulaul1  ami.’  Erne  nga  di  kuatele 
n’e.  Muene  ua  ngi  xini.”  Aku’  d a mu  olela,  exi : “ O muhatu, 
muene  ua  ku  xini  ? ” Azekele. 

Kimenemene,  Sudika-mbambi  uxi : “ Tui*  enu  ku  ita.”  Buaxala 
Kipalende  kiengi.  Abixila  ku  ita.  Ala  mu  loza.  O ku  bata,  ku 
axala  o Kipalende,  kakulakaji  keza  ni  mulaul’  e,  uxi : “Tu  di  xine.” 
O Kipalende  uxi : “ Kiauaba.”  A di  kuata.  O kakulakaji  uaxini  o 
Kipalende.  Ua  mu  jika  ku  ditadi. 

Sudika-mbambi  uejia  kia  kuma  Kipalende  a mu  jika.  Uambela 
akua:  “O  mukuenu  a mu  jika.”  “Tui’  enu  ku  bata.”  Abixila;  a 
mu  jikula  o ditadi,  exi : “ Ihi  ia  ku  bange  kiki  ? ” Uxi : “ Mazd,  kaku- 
lakaji, ki  abange  mukuetu,  n’  erne  ue  kiene.”  Azekele. 

Kuaki  mu  kimenemene,  azangula  ; aia  ku  ita.  Buaxala  Kipalende 
kiengi.  Ala  mu  loza.  Kunu,  ku  axala  Kipalende,  o kakulakaji 
keza.  Uasange  Kipalende,  uxi : “Tu  di  kuate.  Eie,  ha  ua  ngi  xini, 
usakana  ni  mulaul’  ami.”  A di  kuata.  O kakulakaji  uaxini  Kipa- 


Sudika-Mbambi. 


89 

Kipalende  takes  the  pole ; he  erects  it  on  the  rock  : it  will  not 
(stand).  He  erects  it  again  : it  will  not  (stand).  Sudika-mbambi 
says  : “ Thou  didst  speak  thus,  saying : * I erect  a house  on  rock ; * 
thou  givest  it  up  ? ” 

Sudika-mbambi  built  the  houses.  The  houses  are  finished.  They 
slept. 

It  dawns  in  morning,  Sudika-mbambi  says : “ Let  us  go  to  fight 
the  Ma-kishi ! ” There  remained  one  Kipalende,  (he)  of  carving  ten 
clubs ; he  takes  along  three  Kipalendes.  They  arrive  at  the  Ma- 
kishi’s.  They  are  firing. 

At  home,  where  remained  one  Kipalende,  there  came  an  old  woman 
with  her  granddaughter.  She  found  Kipalende,  says : “ Let  us 
fight ! If  thou  beatest  me,  thou  shalt  marry  with  my  granddaugh- 
ter.” They  fight.  Kipalende  is  beaten.  The  old  woman  lifted  a 
stone ; she  laid  it  upon  329  Kipalende.  The  old  woman  went  away. 

Sudika-mbambi  saw  that  Kipalende  was  under  stone.330  He  tells 
the  three  Kipalendes,  saying : “ Your  companion  is  under  stone.” 
The  Kipalendes  say  : “ Sudika-mbambi,  thou  tellest  untruth.  We 
are  far  off ; thou  sawest  how,  that  he  was  under  stone  ? ” Then 
Sudika-mbambi  says : “ Truth  indeed.” 

They  stop  firing.  They  say : “ Let  us  go  home  ! ” They  arrive ; 
they  find  Kipalende  under  stone.  Sudika-mbambi  says  : “ I told 
you  how  ? ” The  Kipalendes  say  : “ Truth.” 

They  remove  the  stone  from  him  ; they  say  : “ What  has  done 
this  to  thee  ? ” Kipalende  says : “ An  old  woman  came  with  her 
granddaughter,  saying : * Let  us  fight.  Thou,  if  thou  beatest  me, 
thou  shalt  marry  with  my  granddaughter/  I fought  with  her.  She 
has  beaten  me.”  The  others  laugh  at  him,  saying : “A  woman,  she 
has  beaten  thee  ? ” They  slept. 

Morning,  Sudika-mbambi  says : “ Let  us  go  to  the  war  ! ” There 
remained  another  Kipalende.  They  arrive  at  the  war.  They  are 
firing.  At  home,  where  the  Kipalende  stayed,  the  old  woman  came 
with  her  granddaughter,  saying:  “Let  us  fight!”  Kipalende  says : 
“Well.”  They  struggle.  The  old  woman  has  beaten  the  Kipalende. 
Sh«  weights  him  down  with  a stone. 

Sudika-mbambi  knows  already  that  Kipalende  is  under  stone.  He 
tells  the  others  : “ Your  companion  is  under  stone.”  “ Let  us  go 
home!”  They  arrive;  they  lift  the  stone  off  him,  saying:  “What 
has  done  thee  this  ? ” He  says  : “ Yesterday,  the  old  woman,  as  she 
did  to  our  comrade,  so  to  me  also  the  same.”  They  slept. 

It  dawns  in  morning,  they  start,  go  to  the  war.  There  remained 
another  Kipalende.  They  are  firing.  Here,  where  a Kipalende 
stayed,  the  old  woman  comes.  She  found  Kipalende,  said  : “ Let  us 
fight ! Thou,  if  thou  beatest  me,  thou  shalt  marry  with  my  grand- 


90  Folk  - Tales  of  Angola . 

lende  ; ua  mu  jika  ku  aitadi.  Uai’  £. 

O Sudika-mbambi  ua  k’iji'a  kia.  Uambela  akua:  “Tili’enu  ku 
bata..  Muku’enu  a mu  jika.”  Abixila  ku  bata.  A mu  jikula  oditadi, 
exi : “ Ihi  ia  ku  bange  kiki  ? ” Uxi : “O  kakulakaji,  ki  abange  aku’ 
etu,  n’eme  kiene.”  Azekele. 

Kimenemene,  Sudika-mbambi  uxi : “ Tui’enu  ku  ita.”  Buaxala 
Kipalende  kimoxi.  Abixila  ku  makixi.  Ala  mu  loza. 

O ku  bata,  ku  axala  Kipalende,  o kakulakaji  keza,  uxi:.“Tudi 
kuate.  Eie,  ha  ua  ngi  xini,  usakana  ni  mulaul’  ami.”  A di  kuata. 
Kakulakaji  uaxini  Kipalende  ; ua  mu  jika. 

O Sudika-mbambi,  ku  ai,  uejia  kia.  Uxi : “ Tui’enu  ku  bata. 
Muku’enu  a mu  jika.”  Azumbuka  mu  loza.  Ku  makixi  kuaxala 
sanzala  imoxi.  Abixila  ku  bata.  Ajikula  o Kipalende.  Azekele. 

Kuaki,  o Sudika-mbambi  uxi : “ Mazd,  kuaxala  sanzala  imoxi. 
Enu,  Ipalende  iuana,  ndenu  kalozienu.  Eme,  lelu,  ngixala.”  Ai  mu 
loza. 

O ku  bata,  ku  axala  Sudika-mMmbi,  kakulakaji  keza,  uxi : “ Tu  di 
xine.  Eie,  ha  ua  ngi  xini,  usakana  ni  mulaul’  ami.”  A di  xina ; 
kakulakaji  a mu  xini.  O Sudika-mbambi  uajib’  o kakulakaji ; uaxala 
ni  mulauF  e. 

O mon’  a muhatu  uxi : “ Lelu  ngabana  mueniu ; 831  mukonda  o 
kuku  etu  ua  ngi  jikidile  mVnzo  ia  ditadi,  ki  ngizunge.  Lelu 
tuanda  kusakana  kia  ni  Sudika-mbdmbi.”  Iu  uaxikina.  O Ipalende 
ieza,  ixi : “ Makixi  lelu  abu.”  O Sudika-mbambi  uxi : “ Kiauaba.” 
Akal’  L 

O Ipalende  iuana  iala  mu  ta  pungi  ia  kujiba  Sudika-mbambi,  exi : 
“Mon’ a ndenge  ua  tu  tundu.  Tu  mu  jiba  kiebi?”  Akandele 
dikungu  boxi.  Azale-bu  o ngandu  832  ni  dixisa.  A mu  ixana.  Exi : 
“ Xikama  boba.”  Uaxikama ; uakuzuka  mu  dikungu  ; a mu  vumbika. 
Ene  axala  ni  muhatu. 

O ku  bata,  ku  atundile,  kuaxala  ndenge  e Kabundungulu.  Uako- 
ndoloka  ku  xilu  dia  ’nzo  ; utala  o kilembe  kia  kota  die : kialela.  833 
Uxi : “ O kota  diami,  ku  aii,  uandala  kutua.”  Ua-ki  tabela  o menia  ; 
kiabuingita. 

O dikota,  Sudika-mbambi,  ki  akuzukatmu  dikungu,  koko  uakutuka 
mu  njila ; uala  mu  kuenda. 

Ubixila  mu  kaxi  ka  njila;  uasange  kakulakaji,  kala  mu  dima  ni 
mutue ; o mbunda  uebake  mu  kilembeketa,  334  O Sudika-mbdmbi 


Sudika-Mbambu 


9i 

daughter. ” They  fight.  The  old  woman  has  beaten  Kipalende; 
she  weights  him  down  with  a stone.  She  goes  away. 

Sudika-mbambi,  he  knows  it  at  once.  He  tells  the  others  : “Let 
us  go  home  ! Your  comrade  is  shut  down.”  They  arrive  at  home. 
They  lift  the  stone  off  him,  saying  : “ What  has  done  this  to  thee  ? ” 
He  says  : “ The  old  woman,  what  she  did  to  our  comrades,  (she  did) 
to  me  the  same.”  They  slept. 

Morning,  Sudika-mbambi  says  : “ Let  us  go  to  the  war  ! ” There 
stayed  one  Kipalende.  They  arrive  at  the  Ma-kishi’s.  They  are 
firing- 

At  home,  where  Kipalende  stayed,  the  old  woman  comes,  says : 
“ Let  us  fight ! Thou,  if  thou  beatest  me,  shalt  marry  with  my 
granddaughter.”  They  fight.  The  old  woman  beats  Kipalende; 
she  weights  him  down. 

Sudika-mbambi,  where  he  went,  knows  at  once.  Says : “ Let  us 
go  home  ! Your  comrade  is  weighted  down.”  They  stop  firing.  At 
the  Ma-kishi’s  there  was  left  one  village.  They  arrive  at  home. 
They  free  Kipalende.  They  slept. 

It  dawns,  Sudika-mbambi  says:  “Yesterday,  there  was  left  one 
village.  You,  four  Kipalendes,  go  ye  to  fire  (guns).  I,  to-day,  shall 
stay  behind.”  They  went  to  fire. 

At  home,  where  stayed  Sudika-mbambi,  the  old  woman  comes, 
says  : “ Let  us  fight ! Thou,  if  thou  beatest  me,  shalt  marry  with 
my  granddaughter.”  They  fight ; the  old  woman  is  beaten.  Sudika- 
mbambi  killed  the  old  woman ; he  remained  with  her  granddaughter. 

The  young  woman  says  : “To-day  I got  life  ; for  my  grandmother 
used  to  shut  me  up  in  house  of  stone,  that  I (should)  not  go  about. 
To-day,  we  will  marry  now  with  Sudika-mbambi ! ” He  assented. 
The  Kipalendes  come,  say:  “The  Ma-kishi  to-day  are  finished.” 
Sudika-mbambi  says:  “Well.”  They  live  on. 

The  four  Kipalendes  are  making  a plot  for  killing  Sudika-mbambi, 
saying : “ A child  has  surpassed  us.  We  shall  kill  him  how  ? ” 
They  dug  a hole  in  the  ground.  They  spread  on  a mat  and  a 
mat.332  They  call  him.  They  say:  “Sit  down  here.”  He  sat 
down ; dropped  into  the  hole  ; they  covered  him  up.  They  stayed 
with  the  woman. 

At  home  whence  he  came,  there  stayed  his  younger,  Kabundu- 
ngulu.  He  goes  round  to  the  back  of  the  house ; looks  at  the  life- 
tree  of  his  elder ; it  is  withered.  Says  : “ My  elder,  where  he  went, 
is  going  to  die.”  He  pours  water  on  it ; it  grows  green. 

The  elder,  Sudika-mbambi,  when  he  dropped  into  the  hole,  there 
he  found  a road  ; he  is  walking. 

He  arrives  in  midst  of  road  ; he  finds  an  old  woman,  who  is  hoeing 
with  the  head  (part) ; the  lower  (extremity),  she  kept  it  in  the 


92  Folk-  Tales  of  Angola . 

uabele  o kakulakaji  o muania : “ Kuku  etu,  muani’  6 ! ” O kakulakaji 
uataia  : “ Muania  iu,  mulaul’  ami.”  O Sudika-mb&mbi  uxi : “ Ngi 
dikise  o njila.”  O kakulakaji  uxi : “ Mulaul’  ami,  tata,  ngi  dimine- 
ku  hanji,  ngu  ku  dikise  o njila. Sudika-mbambi  utambula  o ditemu ; 
ua  mu  dimina.  Kakulakaji  uxi : “ Ngasakidila.  Z%  ngu  ku  idike  336 
o njila.  Di  tele  njila  iiii  iofele,  k’  u di  tele  njila  ionene ; ujimbi- 
dila.  886  Manii  ki  uanda  kubixila  bu  kanga  dia  na  Kalunga-ngombe, 
uambata  mudingi  ua  ndungu 337  ni  mudingi  ua  ndunge.” 

O Sudika-mbambi  uaxikina ; uakuata  mu  njila ; uabixila  bu  kanga 
dia  na  Kalunga-ngombe.  O imbua  ia  na  ’Alunga-ngombe  ia  mu 
bozela.  Muene  uebazela ; iabokona  mu  o’nzo  id.  Muene  a mu 
zalela  mu  kijima.  Kumbi  diafu.  A mu  kundu.339  Uxi:  “Ngeza 
mu  sakana  ni  mon*  a na  ’Alunga-ngombe.”  Kalunga-ngombe  uxi : 
“Kiauaba.  Eie  usakana  mon’  ami,  uila  mudingi  ua  ndungu  ni 
mudingi  ua  ndunge.” 

O Sudika-mbdmbi  a mu  telekela  kudia  mu  ngoloxi.  Muene  uavu- 
ngunuine,  utala : dikolombolo  dia  sanji  ni  ngalu  340  ia  funji.  Uaza- 
ngula  o dikolombolo ; uabake  moxi  a hama.341  Uanomona  xitu  ie  ; 
iene  i adila  o funji.  Ubixila  mu  kaxi  ka  usuku ; uivua  mu  sanzala : 
“Nanii  uajiba  o dikolombolo  dia  ngene?  dia  na  ’ Alunga-ngorabe  ? ” 
O dikolombolo  ditaia  moxi  a hama  : kokoloku^  ! 

Kuma  kuakl  O Sudika-mbambi  uxi  : “ Na  ’Alunga-ngombe,  ngi 
bane  kia  mon*  6 ua  muhatu.”  Na  ’Alunga-ngombe  uxi : “ Mon*  ami 
a mu  ambata  kuala  Kinioka  kia  Tumba.  Nde  k k mu  tambule-ku.” 

O Sudika-mbdmbi  uazangula ; ubixila  bu  kanga  dia  Kinioka,  uxi : 
“O  Kinioka  uai  kuebi?”  O muhatu  ua  Kinioka  uxi:  “Uai  mu 
loza.”  Sudika-mbdmbi  ukinga  katangana  kofele.  Utala  jinzeu342 
ji  jiza.  Sudika-mbambi  ua  ji  beta.  Kueza  kisonde;  ua  ki  beta. 
Kueza  jiniuki;  343  ua  ji  beta.  Kueza  madimbuende  ; ua  a beta. 
Kueza  mutue  ua  Kinioka ; uobatula.  Kueza  mutue  uengi ; uobatula 
u£.  Kueza  mutue  uengi,  uabatula  o ndende  ia  Kinioka ; uabatula  o 
mutue.  Kueza  mutue  uengi ; uabatula  o mutue  ua  ’mbua  ia  Kinioka ; 
uabatula  o mutue  ua  Kinioka.  Kueza  mutue  uengi ; uabatula  o 
dihonjo  dia  Kinioka  ; uabatula  o mutue.  Kinioka  uafu. 

O Sudika-mbambi  uabokona  m’  o’nzo  ia  Kinioka.  Uasange  o mon’ 
a Kalunga-ngombe,  uxi : “ Tui’enu.  Pai  enu  ua  ku  tumu.”  Abixila 
bu  kanga  dia  na  ’Alunga-ngombe,  uxi : “ Mon’  6 iu.” 

Na  ’Alunga-ngombe  uxi : “ Ngi  jibile  Kimbiji  kia  malenda  a 
ngandu,344  uala  ku  ngi  kuatela  o jihombo  ni  jingulu.”  O Sudika- 
mMmbi  uxi : “ Beka  diletd  346  dia  ngulu.”  A mu  bana-diu.  Ua  di  te 


Sudika-Mba  m bi. 


93 

shade.334  Sudika-mbambi  gave  the  old  woman  the  day : “ My  grand- 
mother, warm  there  ! ” The  old  woman  responds  : “ Heat  of  day  (is) 
here,  my  grandson.”  Sudika-mbambi  says  : “ Show  me  the  road.” 
The  old  woman  says  : “ My  grandson,  sir,  hoe  for  me  a little,  please, 
that  I show  thee  the  way.”  Sudika-mbambi  takes  the  hoe  ; he  hoed 
for  her.  The  old  woman  says  : “ I thank.  Come,  let  me  show  thee 
the  way.  Take  this  narrow  path,  do  not  take  the  wide  path ; thou 
wouldst  go  astray.836  But  when  thou  art  going  to  arrive  outside  of 
na  Kalunga-ngombe’s,  thou  shalt  carry  a jug  of  red-pepper  337  and  a 
jug  of  wisdom.” 

Sudika-mbambi  assents ; he  takes  the  road;  he  arrives  outside  of 
na  Kalunga-ngombe’s.  The  dog338  of  na  Kalunga-ngombe  barks  at 
him.  He  scolds  it ; it  enters  their  house.  They  spread  for  him 338  in 
guest-house.  The  sun  is  set.  They  have  saluted  him.339  He  says  : 
“I  came  to  marry  with  the  daughter  of  na  Kalunga-ngombe.”  Ka- 
lunga-ngombe says  : “ Well.  Thou  shalt  marry  my  daughter,  (if) 
thou  hast  a jug  of  red-pepper  and  a jug  of  wisdom.” 

Sudika-mbambi,  they  cook  for  him  food  in  the  evening.  He  un- 
covered (it),  looked ; a cock  and  a basket 340  of  mush.  He  took  out 
the  cock ; he  kept  (it)  under  bed.  He  takes  his  own  meat ; that  he 
eats  with  the  mush.  He  arrives  in  midst  of  night ; he  hears  in  the 
village : “ Who  has  killed  the  cock  of  another  ? of  na  Kalunga- 
ngombe  ? ” The  cock  answers  under  the  bed  : “ Kokoloku6  ! ” 

Day  breaks.  Sudika-mbambi  says : “ Na  Kalunga-ngombe,  give 
me  now  thy  daughter.”  Na  Kalunga-ngombe  says:  “ My  daughter 
was  carried  away  by  Kinioka  kia  Tumba.  Go  and  rescue  her!” 
Sudika-mbambi  starts ; he  arrives  outside  of  Kinioka’s,  says  : 
“ Kinioka  is  gone  where?”  The  wife  of  Kinioka  says:  “ He  has 
gone  shooting.”  Sudika-mbambi  waits  a while.  He  sees  driver- 
ants;342  here  they  come.  Sudika-mbambi  he  beats  them.  There 
comes  the  red-ant ; he  beats  them.  There  come  the  bees ; he  beats 
them.  There  come  the  wasps ; he  beats  them.  There  comes  a head  of 
Kinioka ; he  cuts  it  off.  There  comes  another  head ; he  cuts  it,  too. 
There  comes  another  head ; he  cuts  the  palm-tree  of  Kinioka ; cuts 
the  head.  There  comes  another  head ; he  cuts  the  head  of  the  dog  of 
Kinioka ; cuts  the  head  of  Kinioka.  There  comes  another  head  ; he 
cuts  the  banana-tree  of  Kinioka;  he  cuts  the  head.  Kinioka  is  dead. 

Sudika-mbambi  enters  into  the  house  of  Kinioka.  He  finds  the 
daughter  of  Kalunga-ngombe,  says : “ Let  us  go  ! Thy  father  sent 
for  thee.”  They  arrive  outside  of  na  Kalunga-ngombe’s,  says : “ Thy 
daughter  is  here.” 

Na  Kalunga-ngombe  says:  “Kill  me  Kimbiji  kia  Malenda  a 
Ngandu,344  who  keeps  catching  my  goats  and  pigs.”  Sudika-mbambi 
says:  “Bring  a suckling  of  pig.”  They  give  him  it.  He  puts  it 


94 


Folk - Tales  of  Angola . 

mu  nzolo;346  uatakula  mu  menia.  O Kimbiji  uiza*  mu  tambula ; 
uaminia  o ngulu.  Sudika-mbambi  umateka  o kusunga ; ua  di  bale 
mu  menia.  O Kimbiji  kia  malenda  a ngandu  ua  mu  minia. 

O ku  bata,  ku  axala  ndenge  e Kabundungulu,  ujinguluka  ku  xilu 
dia  ’nzo  mu  tala  o kilembe.  O kilembe  kiakukuta  uxi : “ Kota  uafu. 
Ngikaiela  ku  ai  kota  diami.” 

Uakutuka  mu  njila,  mu  aii  kota  die.  Ubixila  ku  bata  dia  kota  die  ; 
usanga  o Ipalende ; uxi : “ Kota  diami  uai  kuebi  ? ” O Ipalende 
ixi:  “Manii.”  O Kabundungulu  uxi:  “ Enu  nua  mu  jiba.  Fuku- 
nunenu  o mbila.”  A i fukununa.  « 

Kabundungulu  uakuzuka  ; uakutuka  mu  njila,  mu  abitile  kota  die. 
Usanga  o kakulakaji,  kala  mu  dima  ni  mutue,  mbunda  iala  mu 
kilembeketa.  Uxi:  “Eie,  kakulakaji,  ngi  dikise  o njila,  i endela 
kota  diami/’  O kakulakaji  ua  mu  londekesa  o njila. 

Ubixila  bu  kanga  dia  na  ’Alunga-ngombe,  uxi : “ Kota  diami 
uebi  ? ” O na  ’Alunga-ngombe  uxi : “ Kimbiji  kia  mu  minia.”  Uxi : 
“ Ngi  bane  ngulu.”  A mu  bana-iu.  Ua  i te  ku  nzolo.  Uatakula  mu 
menia.  Kimbiji  uaminia  o nzolo.  Kabundungulu  uexana  o mundu 
pala  kusunga  o Kimbiji.  A mu  sungu  ; ueza  ku  kanga. 

Kabundungulu  uanomona  poko  i£;  uatandula  Kimbiji.  Usanga  o 
ifuba  ia  kota  die  ; ua  i bongolola.  Uxi:  “Kota  diami,  balumuka.” 
Sudika-mbambi  uabalumuka.  Ndenge  uxi:  “Tui'etu  kid,  kota 
diami.”  O Sudika-mbdmbi,  na  ’Alunga-ngombe  ua  mu  bana  mon’  S. 

Akutuka  mu  njila.  Abixila  bu  dikungu,  bu  afila  Sudika-mbdmbi. 
Mavu  ala  mu  budijika.347  Atubuka  ku  kanga.  Asanga  o Ipalende 
iuana.  A i kaia.  Akal*  a.  O ndenge  uxi : “ Kota  diami,  ngi  bane 
muhatu  umoxi ; mukonda  uala  ni  kiiadi.”  O dikota  uxi:  “Kana; 
mukaji  ami,  eie  u pange  ami,  k’  utend  ku  mu  sakana.” 

O dikota,  ki  aia  mu  nianga,  o ndenge  uiza  mu  o’nzo  ia  kota  di£  ni 
kuzuelesa  ahatu  a kota  die.  O dikota  uatundu  mu  nianga,  ubixila 
m’  o’nzo.  O muhatu  ue  ua  mu  tangela : “ O ndenge  e uala  mu 
kuiza  mumu  mu  tu  zuelesa.” 

O dikota,  ki  evile  kiki,  kia  mu  ibila.  A di  kuata  jimvunda,  o 
dikota  ni  ndenge  e.  A di  beta  ; amesena  ku  di  jiba.  Kana  mutu 
uatena  kujiba  mukua.  A di  tela  o jifalanji ; kana  jatu.  Kia  a kumu. 
O dikota,  Sudika-mbambi,  boxi  uta  o mbamba,  bulu  usudika  mbambi, 
uia  mu  tunda.  Ndenge  e,  Kabundungulu  ka  muxi  ua  lukula,  mbua 
ie  idia  ndende,  o kimbundu  kie  kikambula  ngombe,  uia  mu  luiji. 

Kiene,  kota  ni  ndenge  a di  kuatelele  ahatu;  id  amuangana. 


Sudika-Mba  mbi. 


95 

on  hook;843  he  casts  into  the  water.  Kimbiji  comes  to  take;  he 
swallows  the  pig.  Sudika-mbambi  begins  to  pull ; he  tumbles  into 
the  water.  Kimbiji  kia  Malenda  a Ngandu  swallows  him. 

At  home,  where  his  younger  Kabundungulu  stayed,  he  goes 
around  to  back  of  house  to  see  the  kilembe.  The  kilembe  is  dry ; 
he  says  : “ (My)  elder  is  dead.  I will  follow  where  my  elder  went.’* 

He  enters  the  road,  where  his  elder  went.  He  arrives  at  house 
of  his  elder ; he  finds  the  Kipalendes ; says : “ My  elder,  he  went 
where  ? ” The  Kipalendes  say : “ We  don’t  know.”  Kabundungulu 
says:  “ You  have  killed  him.  Uncover  the  grave.”  They  uncover  it. 

Kabundungulu  gets  in ; he  strikes  the  road,  on  which  his  elder 
passed.  He  finds  the  old  woman,  who  is  hoeing  with  the  upper 
body,  the  lower  is  in  the  shade.  He  says:  “Thou,  old  woman, 
show  me  the  way,  which  my  elder  walked.”  The  old  woman  shows 
him  the  way. 

He  arrives  outside  of  na  Kalunga-ngombe’s,  says : “ My  elder, 
where  (is  he)  ?”  Na  Kalunga-ngombe  says : “ Kimbiji  has  swallowed 
him.”  He  says : “ Give  me  a pig.”  They  give  him  it.  He  put  it 
on  hook.  He  casts  into  the  water.  Kimbiji  swallows  the  hook. 
Kabundungulu  calls  the  people  to  pull  (out)  Kimbiji.  They  pull 
him  ; he  comes  on  dry  land. 

Kabundungulu  takes  his  knife;  he  cuts  open  Kimbiji.  He  finds 
the  bones  of  his  elder ; he  gathers  them.  Says : “ My  elder,  arise ! ” 
Sudika-mbambi  arises.  The  younger  says : “ Let  us  go  now,  my 
elder.”  Sudika-mbambi,  na  Kalunga-ngombe  gives  him  his  daughter. 

They  take  the  path.  They  arrive  at  the  hole  where  Sudika- 
mbambi  died.  The  ground  is  crackling.  They  get  out  on  earth. 
They  find  the  four  Kipalendes.  They  drive  them  away.  They  live 
on.  The  younger  says  : “ My  elder,  give  me  one  woman,  for  thou 
hast  two.”  The  elder  says : “No.  My  wife,  thou  my  brother,  canst 
not  marry  her.” 

The  elder,  when  he  went  hunting,  the  younger  comes  into  the 
house  of  his  elder  to  entertain  the  wives  of  his  elder.  The  elder 
left  the  hunting,  arrives  in  the  house.  His  wife  tells  him  : “ Thy 
younger  keeps  coming  here  to  make  love  to  us.” 

The  elder,  when  he  heard  this,  it  displeased  him.  They  begin  to 
quarrel,  the  elder  and  his  younger.  They  strike  each  other ; they 
want  to  kill  each  other.  No  one  can  kill  the  other.  They  thrust 
(at)  each  other  their  swords ; they  don’t  cut.  They  get  tired  of  it. 
The  elder,  Sudika-mbambi,  on  ground  he  sets  the  staff,  in  sky  he 
sets  up  antelope,  goes  to  the  East.  His  younger,  Kabundungulu  of 
wood  of  lukula,  his  dog  eats  palm-nuts,  his  kimbundu  devours  a bull, 
goes  to  the  West. 

Thus  the  elder  and  the  younger  quarrelled  about  women;  then 


96  Folk -Tales  of  Angola. 

Kiaxalela  kala  kiki : o mvula  ki  inuma,  o dikota,  uaia  mu  tunda ; o 
mvula  iamukud,  itaia,  ndenge  S,  iaia  mu  luiji. 

Tuateletele  o musoso  uetu.  Mahezu. 


VI. 

NGANA  SAMBA  NI  MAKIXI. 

Tuateletele  kasabu. 348  Atu  atunga,  asoma.  Kixibu349  kieza;  exi : 
“Tuie  mu  ximika  kitumba.”  350  Ahetu  ni  mala  a di  bongolola. 
O mala  ajiba  jixitu ; o ahetu  ala  mu  kanda  jipuku.351  O mundu 
uene  uoso  uai  kid  ku  bata.  Mu  kitumba  muaxala  kahatu  kamoxi ; 
ualanduka  ni  kukanda  o puku  ia  dixinji.352 

O ki  ala  mu  kanda,  dikixi  di  diza  ; dia  mu  sange.  O dikixi  ha  u 
mu  ambela,  uxi : “Eie,  kahatu,  ua  ngi  uabela.”  Muene,  ki  amona 
o dikixi,  uoma  ua  mu  kuata  ; mukonda  makixi  adia  atu.  O dikixi  ua 
mu  ibula  : “Jina  did,  nanii  ? ” O kahatu  uxi:  “ Erne  Samba.”  O 
dikixi  uxi:  “Zd;  tuie  ku  bata.  Ueza  ni  nanii?”  O kahatu  ha 
uimba  o kamuimbu : 

“Tuakandele  kazenze — ku  mulenga; 

Tuakandele  kazenze — ku  mulenga. 

Baku’etu  bakuata  kuinii  — ku  mulenga ; 

Erne  ngakuata  kamue  — ku  mulenga, 

Ku  muleng’d ! — ku  muleng’£  ! 868 

O dikixi  uolela,  uxi : “ O kamuimbu,  ku  uembi,  ka  ngi  uabela. 
Zd,  tuie  ku  bata.”  Akutuka  mu  njila. 

O kahatu,  ku  bata,  ku  atundu,  aku’d  a mu  sotele ; k*  amoneka. 
Exi : “ Samba  uajimbidila.” 

O dikixi,  ki  abixila  n’d  ku  bata  die,  uatangele  o makixi  n*  aku’ 
d : 364  " Eme  ngeza  ni  kahatu,  uala  mu  kuimba  kamuimbu  ka  mbote.” 
Aku’d  exi : “A  k’  embe  hanji.”  Muene  ua  mu  ixanene : “ Samba, 
zd  ; imba  o kamuimbu  ketu.”  Uxi  : 

“ Tuakandele  kazenze  — ku  mulenga; 

Tuakandele  kazenze  — ku  mulenga. 

Baku’etu  bakuata  kuirni — ku  mulenga; 

Eme  ngakuata  kamue  — ku  mulenga ; 

Ku  muleng’d ! — ku  muleng’d  ! 

Aku’d  olela  ; exi : “ Kauaba.”  Akal’ d. 

Ki  abange  kitangana,  makixi  n’akud  ala  mu  longesa  o mukua-ka- 
hatu ; exi:  “Tu  mu  die;  kizua  uleng’e.”  O muene,  dikixi,  uxi: 
° Nguami ; ngu  mu  sakana.” 


97 


Ngana  Samba  and  the  Ma-kishi. 

parted.  It  remained  like  this : The  storm  when  it  thunders  (is)  the 
elder,  who  went  to  the  East : the  other  thunder,  that  responds,  (is) 
his  younger,  who  went  to  the  West. 

We  have  told  our  story.  The  end. 


VI. 

NGANA  SAMBA  AND  THE  MA-KISHI. 

We  often  tell  a little  story.  People  built,  dwelt.  The  dry  season 
came,  they  said  : “ Let  us  go  to  burn  the  prairie.”  Women  and 
men  gather  themselves.  The  men  kill  the  game;  the  women  are 
digging  (after)  rats.351  The  people  indeed  all  have  already  gone 
home.  In  the  prairie  there  remained  one  little  woman  ; she  tarried 
in  digging  for  a dixinji-rat.352 

While  she  was  digging,  a Di-kishi  came  (that  way) ; he  found  her. 
The  Di-kishi  then  tells  her,  saying:  “Thou,  little  woman,  thou 
pleasest  me.”  She,  when  she  saw  the  Di-kishi,  fear  took  her ; be- 
cause the  Ma-kishi  eat  men.  The  Di-kishi  asks  her : “ Thy  name, 
which ? ” The  little  woman  says : “I  am  Samba.”  The  Di-kishi 
says : “ Come,  let  us  go  home.  Thou  earnest  with  whom  ? ” The 
little  woman  then  sings  the  little  song : 

“ We  dug  crickets  — in  plantation ; 

We  dug  crickets  — in  plantation. 

The  others  caught  ten  — in  plantation ; 

I caught  one  — in  plantation. 

In  plantation ! — in  plantation ! 99  863 

The  Di-kishi  laughed,  said : “ The  little  song,  which  thou  hast 
sung,  it  pleases  me.  Come,  let  us  go  home ! ” They  take  the  road. 

The  girl,  at  home,  whence  she  came,  the  others  sought  her ; she 
appeared  not.  They  said : “ Samba  is  lost.” 

The  Di-kishi,  when  he  arrived  with  her  at  his  home,  he  told  the 
other  Ma-kishi : “ I have  come  with  a girl,  who  is  singing  a good 
little  song.”  The  others  say : “ Let  her  sing  it  again.”  He  called 
her.  “ Samba,  come  ; sing  our  little  song.”  She  sings : 

“We  dug  crickets  — in  plantation ; 

We  dug  crickets  — in  plantation. 

Our  people  caught  ten — in  plantation; 

I caught  one  — in  plantation. 

In  plantation ! — in  plantation ! ” 

The  others  laughed,  saying : “ It  is  nice.”  They  lived  on. 

After  spending  a time,  the  other  Ma-kishi  begin  to  persuade  the 
man  of  the  woman,  saying : “ Let  us  eat  her ; one  day  she  will  run 
away.”  He,  the  Di-kishi,  said:  “I  will  not ; I will  marry  her.” 


98  Folk - Tales  of  Angola . 

Ua  mu  tungila  inzo ; uabokona.  Ki  abanga  ku  mivu,  uavuala  n’e 
ana  atatu  a mala.  Kizu’  eki,  o makixi  a di  ongolola 355  bii  kanga ; 
ala  mu  ta  pungi,  exi : “ Mungu  tudia  kana  kamoxi.”  O tuana  tuevu  ; 
tuai,  tuatangela  manii  a,  tuxi : “ Ala  mu  tu  ta  kikutu  kia  ku  tu  jiba.” 
O tuana,  majina  md : o dikota,  Ngunda ; o kadi,  356  Kadingu ; o 
katatu,  Papa.  Azekele. 

Mu  kimenemene  o muhatu  uxi : “ Ngala  mu  kata ; ki  ngitena  kuia 
mu  mabia  mu  dima.”  O munume  e ua  mu  ambelele : “ Xala ; lelu867 
ngu  ’u  sanga.”  Mundu  uoso  uai  mu  mabia. 

O Samba  ki  atale  bu  bata  kana-bu  mutu,  buaxala  tuana  tua  ndenge, 
ualongele  o imbamba  ie  ni  jimbutu  je  joso ; uazangula.  Uatuame- 
kesa  358  o tuana  tue  tuiadi ; o ndenge  u mu  ambata  ku  ema.  Akutuka 
mu  njila. 

O tuana  tua  makixi  tuala  mu  ia  mu  kuixana  munume  a Samba, 
tuxi : “ Samba,  iu  ualenge.”  O munume  a Samba  uazumbukile 
lusolo ; ubixila  m’  o’nzo  : Samba  uai. 

Uakuata  mu  njila,  mu  abiti  Samba.  U mu  mona  uala  mu  bita 
dikanga.  Ukala  mu  mu  ixana,  uxi  ni  kuimba : 

“ Ngi  xile  Ngunda ; 

Kadingu,  nd6  n’G. 

Ngi  xile  Ngunda ; 

Kadingu,  nd£  n’6. 

Ngi  xile  Ngunda; 

Kadingu,  ndd  n’e.”  8C9 

O muhatu  uembile  ue  : 

“ Ngunda  mona; 

Kadingu  mona ; 

Papa,  Ngunda, 

Kadingu,  tui’  etu.” 

O Samba  uazangula  kitutu  kia  mbala;  ua  ki  takula  boxi.  O 
munume  £ uabixila-bu ; uasange  o mbala  boxi.  Uala  mu  nona  ni 
kuimba : 

“ Nonon’d ! Kidima,  kelekexi.”  860  (Luiadi.) 

O mbala  iabu.  Uzanguka  ni  kuimba  dingi : 

“ Ngi  xile  Ngunda; 

Kadingu,  ndd  n’6.”  (Luiadi.) 

O muhata  uavutuile  ni  kuimba  ue : 

“ Ngunda  mona ; 

Kadingu  mona. 

Papa,  Ngunda, 

Kadingu,  tui’  etu.’* 


99 


Nga7ia  Samba  and  the  Ma-kiski. 

He  built  her  a house ; she  entered.  After  some  years  had  passed, 
she  had  begotten  with  him  three  male  children.  One  day  the  Ma- 
kishi  gather  themselves  outside ; they  are  making  a plot,  saying : 
“ To-morrow  we  will  eat  one  child/’  The  children  heard ; went, 
told  their  mother,  saying : “ They  are  making  a plot  to  kill  us.”  The 
children,  their  names : the  eldest,  Ngunda ; the  second,  Kadingu ; 
the  third,  Papa.  They  slept. 

In  the  morning,  the  woman  said : “lam  sick ; I cannot  go  to  the 
fields  to  hoe.”  Her  husband  said  to  her : “ Stay  (here) ; to-day  I ’ll 
find  thee  (again).”  The  people  all  went  to  the  fields. 

Samba,  when  she  saw  (that)  in  the  village  there  was  nobody ; there 
are  (only)  little  children,  she  packed  all  her  things  and  all  her  seeds ; 
she  started.  She  makes  go  ahead  her  two  children,  the  baby  she 
carries  it  on  back.  They  enter  the  road. 

The  children  of  the  Ma-kishi  are  going  to  call  the  husband  of 
Samba,  saying : “ Samba,  she  has  run  away.”  The  husband  of  Samba 
left  work  quickly ; he  arrived  at  the  house : Samba  is  gone. 

He  takes  the  path,  where  Samba  passed.  He  sees  her  passing 
afar  off.  He  begins  to  call  her,  saying  and  singing  : 

“ Me  leave  Ngunda; 

Kadingu,  go  with  him. 

Me  leave  Ngunda; 

Kadingu,  go  with  him. 

Me  leave  Ngunda ; 

Kadingu,  go  with  him,”  m 


The  woman  sang  too : 

“ Ngunda  (is)  a child ; 

Kadingu  is  a child ; 

Papa,  Ngunda, 

Kadingu,  let  us  go.’* 

Samba  took  up  a cracked  calabash  of  millet ; she  threw  it  on  the 
ground.  Her  husband  arrived  there;  he  found  the  millet  on  the 
ground.  He  is  picking  up  and  singing  : 

M Pick,  pick  up ! A fruit,  don’t  waste  it”  (Repeat  twice.) 

The  millet  is  finished.  He  starts,  singing  again : 

“Me  leave  Ngunda; 

Kadingu,  go  with  him.”  (Repeat  twice.) 

The  woman  replied  singing  also : 

“ Ngunda  is  a child ; 

Kadingu  is  a child. 

Papa,  Ngunda, 

Kadingu,  let  us  go ! ” 


IOO 


Folk  - Tales  of  Angola . 

Samba  utakula  boxi  kitutu  kia  ukoto.361  O munume  e uabiiila-bu ; 
uala  mu  nona  ni  kuimba : 

“Nonon’6!  Kidima,  kelekexi.”  (Luiadi.) 

O ukoto  uabu.  Ukuata  mu  kaiela  ni  kuimba  : 

“ Ngi  xile  Ngunda; 

Kadingu,  nd 6 n’e.”  (Luiadi.) 

O muhatu  utambujila,  uxi : 

“ Ngunda  mona; 

Kadingu  mona. 

Papa,  Ngunda, 

Kadingu,  tui’  etu.” 

Uatakula  boxi  kitutu  kia  luku.  O dikixi  uabixila-bu ; ukuata  mu 
nona  ni  kuimba : 

“ Nonon’6  ! Kidima,  kelekexi.”  (Luiadi.) 

O luku  luabu.  Ukuata  mu  kaiela.  O Samba  uabixila  ku  ngiji 
ia  dikota.  Uazauka  n’an’  e kitatu.  O dikixi  ki  abixila  ku  ngiji, 
uasange  o ngiji  iezala ; k’atena  kuzauka. 

O muhatu  uabixila  ku  bata,  ku  atundile.  Ki  a mu  mona  bu 
bata,  exi : " Samba  ueza.  Tuafikile,  tuxi  ‘ uafu.*  Uendele  kuebi  ? ” 
Muene  uazuelele,  uxi : “ Dikixi  dia  ng*  ambetele.  Muene  ngavuala 
n’e  ana  atatu : o iu  Ngunda ; o iu  Kadingu ; o ndenge  Papa.  Erne 
ngalenge  ami.”  O ndandu  je  ja  mu  tambuluile,  ha  a mu  jibila 
hombo. 

O dikixi,  ki  avutukile  ku  bata  did,  aku'd  a mu  olela,  exi : “Tua  ku 
ambeleie,  kuma  ‘ tu  mu  die ; kizua  uleng’e ; * eie  uxi : * nguami/  O 
kiki  mukaji  e ualenge  e n'  an’  enu.”  O muene  uavutuile:  “Aba, 
erne  ngibanga  kiebi  ? ” 


Sabu  iabu.  Mahezu. 


Ngana  Samba  and  the  Ma-kishi . ioi 

Samba  throws  down  a calabash  of  sesamum.  Her  husband  arrives 
there ; he  is  picking  up  and  singing  : 

“ Pick,  pick  up ! A fruit,  don’t  waste  it.”  (Repeat  twice.) 

The  sesamum  is  finished.  He  resumes  pursuing  and  singing : 

“ Me  leave  Ngunda ; 

Kadingu,  go  with  him.”  (Repeat  twice.) 

The  woman  answers,  saying : 

“ Ngunda  is  a.  child ; 

Kadingu  is  a child. 

Papa,  Ngunda, 

Kadingu,  let  us  go ! ” 

She  throws  down  a calabash  of  Eleusine.  The  Di-kishi  arrives 
there ; begins  to  pick  up,  singing : 

“ Pick,  pick  up ! A fruit,  don’t  waste  it.”  (Repeat  twice.) 

The  Eleusine  is  finished.  He  begins  to  pursue.  Samba  arrives 
at  a large  river.  She  crosses  with  her  three  children.  The  Di-kishi, 
when  he  arrived  at  the  river,  he  found  the  river  full ; he  could  not 
cross  over. 

The  woman  arrived  at  home,  whence  she  had  come.  When  they 
saw  her  in  the  village,  they  said  : “ Samba  has  come  ! We  thought, 
saying,  ‘she  is  dead.’  — Where  wentest  thou?”  She  spoke,  saying: 
“A  Di-kishi  carried  me  away.  He,  I begat  with  him  three  chil- 
dren : this  one  (is)  Ngunda ; this  one  (is)  Kadingu ; the  youngest  (is) 
Papa.  I ran  away.”  Her  kindred  received  her,  and  for  her  killed  a 
goat. 

The  Di-kishi,  when  he  returned  to  their  home,  the  others  laughed 
at  him,  saying : “ We  had  told  thee,  saying : ‘ Let  us  eat  her ; one 
day  she  will  run  away ; * thou  didst  say,  ‘ I will  not/  Now  thy  wife 
has  run  away  with  your  children  ! ” He  returned  : “ Well,  what  shall 
I do?” 

The  story  is  finished.  The  end. 


102 


Folk - Tales  of  Angola . 


VII. 

AN'  A AHETU  NI  MAKIXI. 

Ngateletele  minzangala  ia  an’  a ahetu  kitatu,  atonokene  ukamba 
ni  makixi. 

Ahetu  ene  mu  ia  ku  makamb’  a a makixi  izua  ioso.  Bu  kaxi  kia 
sanzala  i’  an’  a ahetu  ni  ia  makixi  bala  dikanga. 

Kizu’  eki,  an’  a ahetu  exi : " Ku  makamb*  etu,  ki  tuene  mu  ia-ku, 
mungu  tuia-ku.”  Azekele.  Kuaki,  exi “ Tui’  eriu.”  A di  ongola 
kitatu  kid.  Bala  muku’d  umoxi,  uala  ni  kandenge  ke  ka  muhatu, 
kexi : “ Uami  ngiia ; ku  muene  mu  i’  enu,  izua  ioso,  kuene-hi  ? ” 
Makota  exi : “ Nguetuetu.”  362  Kandenge  uxi : “ Uami  ngiia.” 
Makot’  exi:  “ Bu  kaxi  bala  ngiji  ia  dikota ; k’utena  kuzauka.” 
Kandenge  uxi : “ Kate  ngaii.”  363  Makota  aiadi  ambela  muku’d, 
uavu  ndenge  e,  exi : “ Etu  nguetuetu  kuia  ni  mon’a  ndenge.”  Kota 
die  ua  mu  kuata ; ua  mu  beta,  uxi : “ Aku’etu  a di  tunu  Asu- 
luka.  Kandenge  uala  mu  ku  a kaiela  ni  malusolo.  Abixila  mu 
njila ; kandenge  ua  a kuata.  Makota  asakuka  ku  etna ; a mu  tala 
iu  uiza.  EJxi : “ Eie,  mon’  a kimi,  uajijila-hi  ? A ku  beta  kid  ; hanji 
uiza  ? Tui’  etu  kid.” 


Akuata  mu  njila ; abixila  ku  ngiji ; azauka.  Enda  dikanga ; abi- 
xila bu  sanzala  ia  makamb’d  a makixi.  Makamb’d  a a zalela.  Ngo- 
loxi  ieza  ; a a telekela  kudia ; adi. 

O makixi  lelu  ate  pungi  ia  kujiba  an’a  ahetu  pala  ku  a dia.  Eza 
mu  kusungidisa 364  o an’  a ahetu  ; asungila ; atubuka.  An’  a ahetu 
axala  kiuana  kid  m’o’nzo.  Mundu  uoso  uazeka  kid ; an’a  ahetu  azeka, 
o makota  atatu.  O kandenge,  mu  mesu  mua  mu  kala  xixi. 

Kitangana,  uivua  bu  kanga  bu  muelu  ua  ’nzo,  i a a zalela,  makixi 
atula.  Muene  ua  di  xiba  hudi ; uoma  ua  mu  kuata,  Uivua  dingi, 
makixi  ala  mu  kuibula  m’o’nzo:  “Ngingi,  ngingi,  muazeka  kadia?” 
Kana  ka  muhetu  kala  mu  xingeneka  ni  muxima,  uxi:  “Baba  ngi- 
banga  kiebi  ? Ngimba  muimbu  uahi  ? ” Dikixi  dixi  dingi : “ Ngingi, 
ngingi,  muazeka  kadia  ? ” 366  Kana  ka  muhetu  kajimi  tubia  bu  jiku ; 
kakala  mu  tambujila : 

“ Tuazeka ; tuazekele-ku ; 

Muxima  ku  ^nganga 
Kia  ngang’  a njila, 

Mbambi  6 ! kuma  nguiii. 


The  Girls  and  the  Markishi . 


103 


VII. 

THE  GIRLS  AND  THE  MA-KISHI. 

I will  tell  of  youths,  young  women,  three,  who  played  (at)  friend- 
ship with  the  Ma-kishi. 

The  girls  used  to  go  to  their  friends,  the  Ma-kishi,  all  days.  In 
the  middle  (between)  the  village  of  the  young  women  and  that  of  the 
Ma-kishi  there  is  distance. 

One  day,  the  young  women  say : “ To  our  friends,  as  we  are 
wont  to  go,  to-morrow  we  will  go.”  They  slept.  It  dawned,  they 
say : “ Let  us  go.”  They  gather,  the  three  of  them.  There  is  one 
of  them,  who  has  a little  sister,  a girl,  who  says : “ I,  too,  will  go ; 
where  you  always  go,  all  days,  what  is  there?”  The  elders  said: 
“ We  won’t.” 362  The  child  said  : “ I,  too,  will  go.”  The  elders 
said:  “In  middle  there  is  a large  river;  thou  canst  not  cross  over.” 
The  child  said:  “Until  I have  gone.”  363  The  two  elders  said  to 
the  other,  who  owned  the  young  sister : “ We  will  not  go  with  a 
child.”  Her  elder  caught  her;  she  beat  her,  saying:  “The  others 
have  refused.”  They  go  away.  The  child  is  following  them  in 
haste.  They  stop  on  the  road;  the  child  overtakes  them.  The 
elders  turn  back ; they  see  it  is  coming.  They  say : “ Thou,  child, 
thou  art  obstinate,  why  ? They  have  beaten  thee  already ; yet  thou 
comest  ? Let  us  go  now.” 

They  take  the  path  ; arrive  at  the  river ; cross  it.  They  walk  far  ; 
arrive  at  the  village  of  their  friends,  the  Ma-kishi.  Their  friends 
spread  (mats)  for  them.  The  evening  comes ; they  cook  for  them 
food ; they  eat. 

The  Ma-kishi  to-day  had  made  a plot  to  kill  the  young  women, 
to  eat  them.  They  come  to  have  a chat 364  with  the  girls ; having 
chatted,  they  go  out.  The  girls  remain,  the  four  of  them,  in  the 
house.  All  the  people  are  already  asleep  ; the  girls  are  asleep,  the 
three  elders.  The  child,  in  her  eyes  there  is  wakefulness. 

A while,  she  hears  outside,  at  the  door  of  the  house,  where  they 
stayed,  the  Ma-kishi  have  come.  She  keeps  quiet,  hush  ! fear  has 
taken  her.  She  hears  again  the  Ma-kishi  are  asking  into  the  house : 
“You,  you,  are  you  asleep  now?”  365  The  little  girl  is  thinking  in 
her  heart,  saying : “ How  shall  I do  now  ? I shall  sing  what  song  ? ” 
A Di-kishi  said  again  : “You,  you,  are  you  asleep  now?”  The  little 
girl  put  out  the  fire  in  fire-place ; she  begins  to  sing  in  response : 

“We  are  in  bed ; are  not  asleep ; 

The  heart  to  the  great  wizard 
Of  the  wizard  of  the  road. 

Cold,  oh ! outside  red ! 


104 


Folk- Tales  of  Angola . 

Nzala  u6 ! kuma  nguiii. 

Huina  ud ! kuma  nguiii. 

Jimue  u6  ! kuma  nguiii.” 3M 

Makixi  amuangana  bu  kanga ; aii  mu  takana  o makudia  n’abane 
a di  tende367  o nzala.  Kitangana,  atula  ni  mbinda  ia  ualua,  ni 
funji.  Abana  o kana ; kana  katambuila  bu  mbandu  a muelu.  Ma- 
kixi exi : “ O ki  adia  n’ekuta  o mona,  uia  ku  kilu ; etu  ni  tuijia  ku 
ajiba.”  Kana  katambula  imbamba;  ka  i bake.  Kitangana,  uivua 
dingi : 

u Ngingi,  ngingi,  muazeka  kadia?” 

Kana  kexi : 

“ Tuazeka,  tuazekele-ku ; 

Maxima  ku  ’inganga 
Kia  ngang’  a njila, 

Mbambi  6 ! kuma  nguiii. 

Nzala  u£  ! kuma  nguiii. 

Huina  ud ! kuma  nguiii. 

Jimue  u 6 ! kuma  nguiii.” 

Makixi  amuangana  dingi.  O ki  ala  mu  banga  o kandenge  ni 
makixi,  o makota  k’a  k’  ijfa;  azek’a. 

Kitangana,  makixi  atula  dingi.  Eza  ni  mbinda  ia  maluvu,  ni 
mulele  manii 368  ku  di  futa  o kana.  A mu  bana ; uatambula ; uabake 
koko.  Kana  kexi  ni  muxima  ue : “ Nguami  kuzeka ; ha  ngazeka, 
lelu  a tu  jiba.”  Makixi  amuangana  bu  kanga,  Makolombolo  adidi ; 
makixi  k’atena  dingi  kuvutuka. 

Kuma  kuaki.  mundu  uoso  uabalumuka.  Kana  katangela  makot’ 
£,  kexi : “ Enu,  makot’  ami,  ki  muala  mu  zeka  kiambote,  o ima  lelu 
iejile  bu  kanga,  enu  mua  i ivua-jinga?”  Makot’  exi:  “Eie,  kana  ka 
kimi.  u ndololo ; 369  kiene  maza  ki  tua  ku  vutuila.  Etu,  izua  ioso  i 
tuene  mu  kuiza  kunu,  ki  tuene  mu  i ivua ; lelu,  eie  ua  i ivu  ? ” A 
mu  bana  kingodi.  Kandenge  uxi : " Kiauaba  ki  muazuela ; usuku 
uamukuil  ki  uiza,  ki  muzeke,  enu  muivua.,,  Makota  axikina ; anange. 
Kumbi  diafu ; a a telekela  makudia ; adi.  Akuata  ku  sungi  ni  ma- 
kamb’^i  a makixi.  Mundu  uoso  uazeka  kia.  Makixi  a a lekela,370 
Sxi:  “Zekenu  kiambote.”  Ahetu  ataia ; azeka  bu  jihama.  Kizua 
kifeza  mu  kaxi,871  evua  bu  kanga : 


u Ngingi,  ngingi,  muazeka  kadia  ? 
Ngingi,  ngingi,  muazeka  kadia? n 

Kandenge  katuama  kutambujila,  kexi : 


The  Girls  and  the  Ma-kishi. 


i°5 

Hunger,  too ! outside  red ! 

Thirst,  too ! outside  red ! 

Mosquitoes,  too ! outside  red ! ” 866 

The  Ma-kishi  scatter  outside ; they  go  to  fetch  victuals,  to  give  to 
those  that  complained  of  hunger.  A while,  they  come  with  a gourd 
of  beer  and  mush.  They  give  to  the  child ; the  child  receives  (it) 
at  the  side  of  the  door.  The  Ma-kishi  say : “ When  the  child  has 
taken,  and  is  full,  it  will  go  to  sleep ; we  then  shall  know  (how)  to 
kill  them.”  The  child  received  the  things ; she  put  them  aside. 
A while,  she  hears  again  : 

“ You,  you,  are  you  asleep  now  ? ” 

The  child  says : 

“We  are  in  bed,  are  not  asleep ; 

The  heart  to  the  great  wizard 

Of  the  wizard  of  the  road. 

Cold,  oh ! outside  red ! 

Hunger,  too ! outside  red ! 

Thirst,  too ! outside  red ! 

Mosquitoes,  too ! outside  red ! ” 

The  Ma-kishi  separate  again.  What  the  child  and  the  Ma-kishi 
are  doing,  the  elders  do  not  know  it ; they  are  asleep. 

A while,  the  Ma-kishi  come  again.  They  come  with  a gourd  of 
palm-wine,  and  a cloth  for  the  child  to  cover  itself.  They  give  her ; 
she  received  : put  (them)  aside  there.  The  child  said  in  her  heart: 
“ I will  not  sleep ; if  I fall  asleep,  forthwith  they  will  kill  us.”  The 
Ma-kishi  separate  outside.  The  cocks  crow;  the  Ma-kishi  cannot 
come  back  any  more. 

Day  dawns,  the  people  all  get  up.  The  child  tells  her  elders,  say- 
ing : ‘‘You,  my  elders,  when  you  were  well  asleep,  the  things  to-night 
that  came  outside,  did  you  ever  hear  them  ? ” The  elders  said : 
“ Thou,  child,  art  naughty ; therefore  yesterday  we  sent  thee  back. 
We,  all  days  that  we  have  been  coming  here,  we  did  not  hear  them  ; 
now  thou  hast  heard  them  ? ” They  give  her  a snap.  The  child 
said : “ (It  is)  well,  what  you  said ; another  night,  when  it  comes,  do 
not  sleep,  that  you  may  hear.”  The  others  assented ; they  passed 
the  time.  The  sun  set ; they  cook  them  food ; they  eat.  They 
begin  night-chatting  with  their  friends,  the  Ma-kishi.  All  people 
are  asleep  now;  the  Ma-kishi  leave  them  saying:  “ Sleep  ye  well.” 
The  women  respond ; they  lie  down  on  the  beds.  The  day  (night) 
has  come  (to  be)  in  the  middle,371  they  hear  outside  : 

“ You,  you,  are  you  asleep  now  ? 

You,  you,  are  you  asleep  now  ? ” 

The  child  was  first  in  answering,  saying : 


io6 


Folk- Tales  of  Angola. 

“ Tuazeka,  tuazekele-ku ; 

Muxima  ku  ’inganga 
Kia  ngang’  a njila ; 

Mbambi  6 ! kuma  nguiii. 

Nzala  ue  ! kuma  nguiii. 

Huina  ue ! kuma  nguiii. 

Jimue  ue ! kuma  nguiii.” 

Makixi  amuangana.  Ku  ema  ku  axala  ahetu,  kandenge  ututa 
makota,  uxi:  “Mua  k’ivu?”  Makot*  exi:  “Tuevu;  k’ukole  dingi.” 
A d’ibula  mu  did,  exi:  “O  kiki,  tubanga  kiebi?”  Muku’d  uxi: 
“ Tulenge-enu  n’usuku.”  Aku’a  exi : “ Ha  tualenge  mu  kumbi  umu, 
tutakanesa  ni  iama.  O kiki  tubanga  kiebi?”  Exi:  “Tuzeke  kid, 
mungu  tuijfe  kioso  ki  tubanga.”  A di  xiba. 

Makixi  atula  dingi ; ala  mu  kuibula  : 

“ Ngingi,  ngingi,  muazeka  kadia?M 

Kandenge  kala  mu  tambujila,  kexi : 

“ Tuazeka,  tuazekele-ku; 

Muxima  ku  ’inganga 
Kia  ngang’a  njila ; 
la’ 872  mu  buabua  ixoto.’* 

Makixi  amuangana  Atakana  jimbinda  ja  ualua  ni  maluvu,  ni 
funji,  ni  milele.  Eza  dingi ; ebula  bu  kanga : 

“Ngingi,  ngingi,  muazeka  kadia?” 

Kandenge  katambujila : 

“ Tuazeka,  tuazekele-ku; 

Muxima  ku  ’inganga 
Kia  ngang’  a njila ; 
la’  mu  buabua  ixoto.” 

Makixi  abana  o ima,  i eza  naiu.  Kana  katambula ; kabake  koko. 
Makixi  aii ; azuela,  exi : “0  kan’  aka  k’akolela-hi  mu  mesu?”  Ma- 
kolombolo  adidi ; k’atena  dingi  kuiza. 

Kuma  kuaki ; makixi  eza  mu  menekena  makamb’d  a ahetu.  Ahetu 
exi : “ Lelu  ki  tuazekele  ; tuala  mu  kata.”  Makixi  exi : “ Mutu  umoxi 
ukata,  i enu  oso  muala  mu  kata ?”  373  Ahetu  exi:  “Etu  ene  oso 
tuala  mu  kata.”  Ala  mu  nang’a ; kizua  kia  katatu. 

Kumbi  diafu  ; ngoloxi  iatoloka.  A a bana  makudia ; adi.  Ahetu 
ala  mu  d’ibula,  exi:  “Tuenda  kiebi?”  Exi:  “Tutuama  kusungila 
n’d;  o ki  amuangana,  etu  ni  tulenge.”  A di  taia  kitatu  kia,  exi: 
Kiene  ki  tubanga.”  Makixi  eza  mu  sungila ; ala  mu  sungila. 
Mundu  uoso  uazeka;374  makixi  alekela  ahetu,  exi:  “ Zekenu  kia- 
mbote.”  Ahetu  ataia.  Makixi  atubuka. 


The  Girls  and  the  Ma-kishi. 


107 


“ We  are  in  bed,  are  not  asleep ; 

The  heart  to  the  great  wizard 
Of  the  wizard  of  the  road. 

Cold,  oh ! outside  red ! 

Hunger,  too ! outside  red ! 

Thirst,  too ! outside  red ! 

Mosquitoes,  too ! outside  red ! ” 

The  Ma-kishi  separated.  Behind,  where  the  girls  stayed,  the  child 
taunts  her  elders  : “ Have  you  heard  it  ? ” The  elders  said  : “ We 
heard ; don’t  talk  loud  again”  They  ask  each  other,  saying : “ Now, 
how  shall  we  do?”  Another  said : “ Let  us  run  away  in  the  night.” 
The  others  said : “ If  we  run  away  at  this  hour,  we  shall  meet  with 
wild  beasts.  Thus,  how  shall  we  do  ? ” They  said  : “ Let  us  sleep 
now  ; to-morrow  we  may  know  what  to  do.”  They  kept  quiet. 

The  Ma-kishi  come  again  ; they  begin  to  ask : 

“ You,  you,  are  you  asleep  now?” 

The  child  is  responding,  saying : 

“ We  are  in  bed,  are  not  asleep ; 

The  heart  to  the  great  wizard 
Of  the  wizard  of  the  road ; 

They  are  breaking  wind.” 

The  Ma-kishi  separate.  They  fetch  gourds  of  beer  and  palm- 
wine,  and  mush,  and  cloths.  They  come  again  ; they  ask  outside : 
“You,  you,  are  you  asleep  now?” 

The  child  answered : 

“ We  are  in  bed,  are  not  asleep; 

The  heart  to  the  great  wizard 
Of  the  wizard  of  the  road  ; 

They  are  breaking  wind.” 

The  Ma-kishi  gave  the  things  that  they  came  with.  The  child 
received ; put  aside  there.  The  Ma-kishi  went ; they  speak,  say- 
ing : “ This  child,  why  is  it  awake  as  to  (its)  eyes  ? ” The  cocks 
have  crowed  ; they  cannot  come  again. 

Day  breaks  ; the  Ma-kishi  come  to  greet  their  girl  friends.  The 
girls  said  : “To-day  we  slept  not  (well),  we  are  sick.”  The  Ma-kishi 
said  : “ Is  one  person  sick,  or  are  you  all  sick  ? ” 873  The  women 
said  : “We  indeed  are  all  sick.”  They  are  passing  time;  the  third 
day. 

The  sun  sets  ; the  evening  comes.  They  give  them  food ; they 
eat.  The  girls  are  asking  each  other,  saying  : “ How  shall  we  go  ? ” 
They  say  : “We  will  first  chat  with  them  ; when  they  separate,  we 
may  flee.”  They  agree,  the  three  of  them,  saying : “ So  we  shall 
do.”  The  Ma-kishi  came  to  chat ; they  are  chatting.  The  people 
all  have  retired ; 374  the  Ma-kishi  take  leave  of  the  girls,  saying  : 
“ Sleep  ye  well.”  The  girls  respond.  The  Ma-kishi  go  out. 


108  Folk - Tales  of  Angola . 

Ahetu  ku  ema  ku  axala,  anomona  tuma  tua ; a tu  fuxika  mu 
jihomba.375  Atundu  bu  kanga ; atuamekesa  o kandenge  ka.  Dieji 
diatu.  Ala  mu  kuenda  ni  nguzu  mu  njila.  Abixila  ku  ngiji ; asange 
ngiji  iezala;  k’atena  kuzauka  ni  usuku.  Exi : “ Kiki,  tubanga  kiebi  ?” 
Ku  mbandu  a ngiji,  kuala  kimuxi ; asambela  ene  oso  ku  muxi  ueni- 
uku.  O makota  atatu,  ene  asukila  ku  pondo  ia  muxi ; o kandenge 
kasukila  boxi.  A di  xib’d. 

O ku  ema,  ku  sanzala  ku  atundu,  makixi  eza  k’o’nzo  mu  kui- 
bula  : 

“ Ngingi,  ngingi,  muazeka  kadia  ? 

Ngingi,  ngingi,  muazeka  kadia  ? ” 

M Vnzo  muedi  hudi.  Makixi  afik’  exi : “ Azeka.”  Anomona 
makongolo  a tubia ; akondoluesa  inzo  ioso  : inzo  iauama.  O jimbi- 
nda  ja  maualua,  jala  m’o’nzo,  jala  mu  baza  ni  tubia.  O makixi,  ki 
evu  o jimbinda  jala  mu  baza  exi : “ Ene  atu  ala  mu  jokota.”  Ala 
mu  kuolela : “ Hahd ! hahd ! hamene  tudia  mbunda,  mbunda  ia  make- 
nia.”  376  Inzo  iabuila;  eza  mu  tala  bu  utoka ; asanda-bu  : jimbinda 
jala-bu  ; atu  k’amueneka.  Kia  a iibila ; ala  mu  zuela,  exi : “ Mbunda 
iaia ! mbunda  iaia ! ” 


Akutuka  mu  njila ; atala  manianiu  ^mu  njila.  Id  ud  ai’d ; ala  mu 
kaiela  n’usuku  ueniu.  Abixila  ku  ngiji,  ku  ala  ahetu. 

Kuma  kuaki ; atala  mu  muxi : ia.  Makixi  exi : “ Mbunda  iiii ; 
mbunda  iiii.”  An’  a ahetu  exi : “ Uaue  ! tuabulukile  ; o kiki  ki  a 
tu  landula,  tuandala  kufua.”  Makixi  akuata  makua ; ala  mu  koka 
o muxi  ni  kimene.  An’  a ahetu  ala  mu  kuimbila  bu  lu  dia  muxi, 
exi  • 

“A!  ngimbu!  a!  ngimbu! 

Bukuka ! 

Tulandula  ngimbu, 

Ku  embu^ 

O makixi  asuina  kukoka.  O Kikuambi  uala  mu  zunga  bulu ; an* 
ahetu  exi:  “Tata,  Kikuambi,  tu  bulule;  tua  ku  fute878  ku  bata.” 
Kikuambi  uxi : “ Nguamiami ; ki  muaxikina  ku  ngi  futa.”  Exi : 
“ Tua  ku  diondo ; tua  ku  futa.”  Kikuambi  uala  mu  zung’e  ; ki  ki 
mu  kuatela  kima.  An’  ahetu  ala  mu  mu  bomba : “ Tata,  eie  Kikua- 
mbi, u tu  ehelela,  ni  tufu  ? 379  Ha  ua  tu  bulula,  amanii  etu 380  a 
ku  futa.  Ha  k’axikina  ku  ku  futa,  etu  ene  tutena  ku  ku  futa.” 
Kikuambi  uxi : “Kiauaba.” 

Uazangula  mutu  umoxi  ku  muxi;  ua  mu  tula  ku  sambua.  Uavu- 
tukila  dingi  mukud,  kadi ; ua  mu  tula  ku  sambua.  Uavutukila 


The  Girls  and  the  Ma-kishi. 


109 


The  girls,  behind  where  they  stayed,  take  their  little  things  ; they 
v/rap  them  in  their  bosoms.375  They  go  outside ; they  send  ahead 
their  little  sister.  The  moon  shines.  They  walk  with  strength  on 
the  path.  They  arrive  at  the  river  ; find  the  river  full ; they  cannot 
cross  by  night  They  say  : “ Now,  how  shall  we  do  ? ” By  the  side 
of  the  river,  there  is  a large  tree ; they  all  climb  on  that  same  tree. 
The  three  elders,  they  get  np  to  the  top  of  the  tree  ; the  child  gets 
up  beneath.  They  keep  quiet. 

Behind,  in  the  village  whence  they  came,  the  Ma-kishi  come  to 
the  house  to  ask  : 

“ You,  you,  are  you  asleep  now  ? 

You,  you,  are  you  asleep  now  ? ” 

In  the  house  there  is  silence.  The  Ma-kishi  think,  saying : “ They 
are  asleep.”  They  take  brands  of  fire  ; they  surround  all  the  house ; 
the  house  is  aflame.  The  gourds  of  beer,  that  are  in  the  house, 
explode  with  the  fire.  The  Ma-kishi,  hearing  the  gqurds,  that  are 
bursting,  said  : “ They  are  the  people  who  are  reeling.”  They  are 
laughing : “ Haha ! haha ! to-morrow  we  shd.il  eat  meat,  meat  of 
delicacy.”  The  house  is  consumed  ; they  come  to  look  in  the  ashes ; 
they  scratch  them  : the  gourds  are  there  ; the  people  fail  to  appear. 
It  displeased  them ; they  speak,  saying : “ The  meat  is  gone,  the 
meat  is  gone  ! ” 

They  go  to  the  path ; they  look  for  the  tracks  on  the  road.  They 
too  go  ; they  pursue  that  same  night.  They  arrive  at  the  river, 
where  are  the  girls. 

Day  dawned ; they  looked  into  the  tree  : here  they  are.  The 
Makishi  say : “ Meat  here ; meat  here.”  The  girls  say  : “ Woe  ! we 
had  escaped  ; now  that  they  followed  us,  we  are  going  to  die.”  The 
Ma-kishi  take  (their)  hatchets  ; they  are  felling  the  tree  from  early 
morning.  The  girls  begin  to  sing  in  top  of  the  tree,  saying  : 

“ Oh ! hatchet ! oh ! hatchet ! 

Do  break ! 

We  shall  replace  hatchet 

At  home.” 

The  Ma-kishi  are  hard  at  felling.  The  Hawk  is  circling  in  heaven ; 
the  girls  say : “ Please,  Hawk,  save  us.;  we  shall  pay  thee  at  home.” 
The  Hawk  said : “ I will  not ; you  will  refuse  to  pay  me.”  They 
say  : “We  beseech  thee  ; we  will  pay  thee.”  The  Hawk  is  circling 
on  ; he  does  not  care  a bit  The  girls  are  imploring  him  : “ Please, 
thou  Hawk,  wilt  thou  abandon  us  to  die  ? If  thou  savest  us,  our 
mothers  will  pay  thee.  If  they  refuse  to  pay  thee,  we  ourselves  can 
pay  thee.”  The  Hawk  said:  “Well.” 

He  took  one  person  from  the  tree  ; he  set  her  down  on  the  other 
side.  He  came  back  again  for  another,  the  second ; he  set  her  down 


no 


Folk -Tales  of  Angola. 

mukua,  tatu ; ua  mu  tula  mu  sambua.  Kuaxala  kandenge  kd.  O 
makixi  asuina  kukoka;  muxi  uanienge  kia.  Makot’  atatu,  ala  ku 
sambua,  exi : “ Aiu£ ! ndenge  etu  uandala  kufua.  Kikuambi,  lenga  ; 
mu  zangule  ni  malusolo.”  Kikuambi  ubixila  ku  muxi ; uzangula 
kana ; muxi  uabu.  Makixi  abuila ; 381  a di  zuelela,  exi : “ Mbunda 
iaia ; ” exi : “ Mbunda  iaia.” 


Kikuambi  utula  kana  ku  sambua,  uxi : “ Kiebi  ? ku  ngi  futa.” 
An’  a ahetu  exi : “ Tata,  tuasakidila ; ua  tu  bulula.  Baba,  ki  tuala  ni 
kima  kia  ku  ku  futa.  Eie  muene  umona382  o kizua  kid  n’  u tu  sange 
ku  bata,  etu  ni  tu  ku  futu.”  Kikuambi  uaxikina. 

An’ a ahetu  akutuka  mu  njila;  ala  mu  xikina  ndenge  4,  exi: 
“ Ndenge  etu,  mazadina,  tua  mu  betele  ngoho ; manii  kidi  kid ; 
muene  ua  tu  bana  o mueniu.,, 

Abixila  ku  bata  did  ; asange  adi  a.  A a tudila  ioso  i amono,  exi : 
“ Ndenge  etu  ua  tu  bana  o mueniu ; ni  Kikuambi  ue,  muene  ua  tu 
bana  a mueniu.”  Adi  a exi : “ Kiauaba.”  A di  xib'  a. 

Abanga  izua  iiadi,  Kikuambi  uatula,  uxi : “ Ngi  fute-enu  kia.” 
Exi : “ Ki  tutena  ku  ku  futa  bu  maku ; eie  muene,  jisanji  jiji,  di 
nomuene.”  Kikuambi  uaxikina. 

Ni  kiki  ki  kiaxalela:  Kikuambi,  kiene  mu  kuata  o jisanji,  m’ukulu 
k'akexile  mu  kuata  jisanji,  uakexile  mu  dia  mahoho  ni  tunjila  ngoho. 
Kia  mu  kuatesa-jiu,  mudimu383  ue,  u abanga. 

Ngateletele  musoso  ; mahezu. 


VIII. 

O ANA  A MUTUDI. 

Muhetu  uavualele  an’e.  Ki  azuba  kuvuala  an’e,  ana  akulu. 

Pai  a uafu.  Umoxi,  dikota,  uixi:  “Ngi  di  longa  o ufunu  ua 
ukongo.”  O ndenge  uixi : “ Ngi  di  longa  uami  o ufunii  ua  ukongo.” 
Azangula  o mauta ; ia  aia,  katd  mu  mbole.  Kana  k’amona  xitu.  O 
mvula  ii  iza  ; exi : “Tulenga  o mvula.” 

Alenga ; eza  mu  ’nzo  ia  makixi ; abokola.  Asange-mu  mbanza  384 
ia  makixi;  id  axika.  Dikixi  iu  uiza;  uambata  pakasa885  jiiadi.386 
Uibula  se  : “ Iu  ne,  uoloxika  o mbanza  ? ” Uivila  mueniomo,  kuma  : 
“Se  u mukua-nguzu,  bokola  m’o’nzo,  ukala  huta  ia  jimbua  jami.” 


1 1 1 


The  Children  of  the  Widow. 

on  the  other  side.  He  came  back  for  another,  the  third  ; he  set  her 
down  on  the  other  side.  There  remained  their  child.  The  Ma-kishi 
work  hard  at  felling ; the  tree  is  bent  already.  The  three  elders, 
who  are  on  the  other  side,  say : “ Woe  ! our  child  is  going  to  die. 
Hawk,  hasten,  take  her  up  in  haste.”  The  Hawk  arrives  at  the 
tree ; takes  up  the  child ; the  tree  falls.  The  Ma-kishi  are  disap- 
pointed ; 381  they  speak,  saying : “ The  meat  is  gone ; ” saying  : “ The 
meat  is  gone.” 

The  Hawk  sets  down  the  child  on  the  other  side,  saying : “ How 
about  paying?”  The  girls  said:  “Sir,  we  are  thankful;  thou  hast 
saved  us.  Here,  we  have  nothing  to  pay  thee.  Thou  thyself  shalt 
see  thy  day  and  find  us  at  home,  we,  that  we  pay  thee.”  The  Hawk 
assented. 

The  girls  entered  the  road ; they  are  giving  right  to  their  child, 
saying  : “ Our  younger,  before  yesterday,  we  beat  her  wrongly,  for 
truth  was  hers  ; she  saved  (us)  life.” 

They  arrived  at  their  home ; they  found  their  parents.  They 
announced  to  them  all  they  had  seen,  saying : “ Our  younger  has 
saved  our  life  ; and  Hawk  too,  he  has  saved  our  life.”  Their  parents 
said  : “Well.”  They  are  silent. 

They  spent  two  days,  the  Hawk  arrived,  saying:  “Ye  pay  me 
now.”  They  said : “ We  cannot  pay  thee  into  (thy)  hands ; thou 
thyself,  the  fowls  are  here,  help  thyself.”  The  Hawk  assented. 

And  thus  it  remained  : the  Hawk,  who  is  wont  to  catch  fowls,  of 
old  he  did  not  catch  them  ; he  was  eating  locusts  and  small  birds 
only.  What  caused  him  to  catch  them,  his  job,  that  he  once  did. 

I have  told  the  story  ; finished. 


VIII. 

THE  CHILDREN  OF  THE  WIDOW. 

A woman  gave  birth  to  her  children.  When  she  had  finished 
giving  birth  to  her  children,  the  children  grew  up. 

Their  father  died.  One,  the  elder  said  : “ I will  learn  the  craft 
of  hunting.”  The  younger  said:  “I  will  learn  also  the  craft  of 
hunting.”  They  took  up  the  guns ; they  go,  until  (they  are)  in  the 
woods.  They  see  no  game.  The  rain  comes  on;  they  say:  “Let 
us  flee  from  the  rain.” 

They  run ; they  come  to  a house  of  Ma-kishi ; they  enter.  They 
find  in  it  a mbanza  384  of  the  Ma-kishi ; they  play.  One  Di-kishi 
comes ; he  carries  two  buffaloes.385  He  asks  : “ YVho  (is)  he,  who  is 
playing  the  mbanza  ? ” He  hears  in  there,  saying  : “ If  thou  art  a 


112 


Folk  - Tales  of  Angola. 

Muene  uasukila  bu  kanga.  Dikixi  diamukua  iu  uiza ; uambata  ue 
jipakasa  jitatu.  Uebula  o mukua,  uala  bu  kanga,  kuraa  : “ M’o’nzo 
inii  ualenge-mu  ? ” Uxi : “ Ngalenge  atu  kiiadi,  ala-mu.  Amesena 
ku  tu  jiba  pala  kudia  kua  jimbua  jd.”  Amukua  ia  eza  ud,  ni  soba  id. 
Soba  uibula,  kuma:  “ M’o’nzo,  inii  nualenge-mu  ? ” Exi : “Etu 
tualenge-mu  atu  kiiadi,  amesena  ku  tu  jiba.” 


O soba  uabokola  ; uamenekena,  kuma:  “Tundenu  bu  kanga.”  O 
atu  kiiadi  exi : “ Ki  tutenetu  kutunda  bu  kanga.”  Soba  uexana  aku’ 
enji,387  kuma  : “ A tundisienu  bu  kanga.”  Azuba  ku  a tundisa. 

O dikota,  iu  uaxikama ; o ndenge,  iu  ulua  ni  makixi.  Uajiba 
makixi  kiuana.  Kuaxala  nake  dia  makixi.  Uajiba  dingi  kiuana. 
Ndenge  ue  uaxikama. 

Dikota  ualendela  ue  ; uajiba  o kiuana  kiaxala-bu.  Uakuata  o soba ; 
u mu  batula  o mutue.  Buabingana  dingi  mutue ; uobatula  dingi. 
Buabingana  dingi  uamukua.  O dikota  uxi : “ Tu  mu  tenetu ; 383 
tuxikame  hanji.” 

Dikota  uabiluka  nguingi.  Dikixi  u mu  zangula;  ueminia.  O 
nguingi  uia  kuatala  mu  mixima389  ie,  se  muala  jisabi  ja  jinzo  jd.  Ua 
jisange;  uajikatula;  uatundu.  Ndenge,  uabingana-ku,  uabatula  o 
mutue  ua  dikixi.  Dikixi  diafu. 

Ajikuile  o jinzo.  Asange-mu  abika  ; a a bana  kudia.  Abandaku 
sabalalu  anga  ajikula-ku.  Asanga-ku  jingana  ja  ahetu  jitatu,  anga  a 
a bana  kudia  ue.  Exi : “ Tukal’etu  kia  benobo.” 

Ku  axala,  manii  a uaia  ku  ’xi  iengi  ni  tuana  tue  tuiadi.  O manii 
d uixi : “ O kudia,  ku  tuolodia,  ki  ku  tu  tenetu.390  Kdxangienu 
jihuinii.” 

Aii  mu  jihuinii ; ajimbidila.  Eza  m’o’nzo  ia  ngene,  ia  kaveia. 
Evile  o kaveia,  kuma  : “ Enu  nu  an'  ami ; ndenu  mu  jihuinii.”  Aii 
mu  jihuinii ; eza  ni  jihuinii.  Adi ; azeka ; abalumuka.  Kuala  o 
kaveia:  “ Ndenu  dingi  mu  jihuinii.”  Aii  mu  xanga.  O ndenge,  ia 
muhetu,  uai  ni  huinii  je ; o dikota  uaxala. 

Usanga  difundu391  pai  d,  uxi:  “O  jihuinii  nuoloxanga  palanii?” 
“Manii  kia,  papaii.”  Pai  a uxi : “ Loko  ngu  ku  ambela,  kioso  a ku 
tuma  ku  menia.”  Dikota  uvutuka  ue  kua  kaveia. 

Ua  a ambela  : “Ndenu  mu  tek’  o menia.”  Dikota  ni  ndenge  aii 
ku  menia,  O ndenge  uateke  o menia ; ueza.  Dikota  uaxala,  uixi : 
“ Pai  etu,  ng*  ambele  kid.”  Pai  d uxi : “ O kaveia,  loko  ki  dta  o 
menia  bu  jiku ; ki  a ku  ambela  kuma  ‘tala  o menia.  se  matema,’  eie 


The  Children  of  the  Widow • 1 1 3 

strong  man,  enter  the  house,  thou  shalt  be. food  of  my  dogs.”  He 
stopped  outside.  Another  Di-kishi  comes ; he  also  carries  three  buf- 
faloes. He  asks  the  other,  who  is  outside,  saying : “ In  the  house, 
what  didst  thou  flee  from  ? ” Says  he  : “I  fled  from  two  men  who 
are  in  it.  They  want  to  kill  us  for  food  for  their  dogs.”  Others 
they  come  too ; also  their  chief.  The  chief  asks,  saying  : “ In  the 
house,  what  did  you  flee  from  ? ” They  say : " We  fled  from  two 
men,  who  want  to  kill  us.” 

The  chief  entered ; greeted,  saying : “ Be  gone,  outside.”  The  two 
men  said  : “ We  cannot  go  outside.”  The  chief  called  the  others, 
saying : “ Put  them  outside ! ” They  manage  to  put  them  out. 

The  elder,  he  sits  down  ; the  younger,  he  fights  with  the  Ma-kishi. 
He  kills  four  Ma-kishi.  There  remain  eight  Ma-kishi.  He  kills 
again  four.  The  younger  too  sits  down. 

The  elder  conquers  too ; ke  kills  the  four  who  remained.  He 
takes  the  chief ; he  cuts  off  his  head.  There  succeeds  again  a head  : 
he  cuts  it  again.  There  succeeds  further  another.  The  elder  says  : 
“ We  cannot  (kill)  him  ; let  us  sit  down,  please  ! ” 

The  elder  becomes  a bagre-fish.  The  Di-kishi  takes  him  up ; he 
swallows  (him).  The  bagre  goes  to  look  into  his  hearts,389  whether 
there  are  the  keys  of  their  houses.  He  finds  them  ; he  takes  them  ; 
comes  out.  The  younger,  who  succeeded  him,  he  cut  the  head  of 
the  Di-kishi.  The  Di-kishi  died. 

They  opened  the  rooms.  They  found  (in  them)  slaves  ; they  gave 
them  to  eat.  They  go  up  to  the  upper  story  and  open  there.  They 
find  there  three  ladies,  and  they  give  them  to  eat,  too.  They  say  : 
“ Let  us  live  now  here  ! ” 

Where  she  stayed,  their  mother  had  gone  to  another  country  with 
her  two  little  children.  Their  mother  said : “ The  food,  which  we 
are  eating,  it  is  not  sufficient  for  us.  Go  to  fetch  firewood.” 

They  went  for  the  firewood  ; they  went  astray.  They  come  to  the 
house  of  a stranger,  of  an  old  woman.  They  hear  the  old  one,  saying  : 
“ You  (are)  my  children  ; go  ye  for  firewood.”  They  went  for  fire- 
wood ; they  came  with  firewood.  They  ate ; they  slept ; they  got  up. 
Then  the  old  woman  : “ Go  ye  again  for  firewood.”  They  went  to 
cut.  The  younger,  a girl,  went  with  her  firewood  ; the  elder  stayed. 

He  finds  his  deceased  father,  saying : “ The  firewood,  you  are 
cutting  it  why  ? ” “ I don’t  know,  father.”  Their  father  says  : 

“Directly  I will  tell  thee,  when  they  send  thee  for  water.”  The 
elder  returns  also  to  the  old  woman. 

She  tells  them : “ Go  ye  to  get  the  water.”  The  elder  and  the 
younger  went  for  the  water.  The  younger  got  the  water ; came 
(home).  The  elder  stayed,  said:  “ My  father,  tell  me  now.”  His 
father  said  : “ The  old  woman,  forthwith  when  she  puts  the  water 


1 14  Folk - Tales  of  Angola . 

uamba  kuma  * ngejiami.*  Kioso  ki  atala  o menia  o kaveia,  eie  u mu 
xmjika  mueniomo;  u mu  bondeka  o mutue  mu  menia  matema.” 


O dikota,  kioso  ki  a mu  ambela  pai  a,  kiene  ki  abange.  Ualundula 
o kaveia,  ua  mu  jikila  mueniomo  mu  menia ; o kaveia  anga  ufua. 

Kota  ni  ndenge  abokola  mu  ’nzo.  Akatula-mu  kitadi  kioso. 
Alenge  d kud  manii  d. 

Mahezu. 


IX. 

KIANDA  NI  MON’ A MUHETU. 

Muhatu  uexile  n’  an’  e kiiadi.  Buiza  Kaholongonio  ka  mutue  ua 
mutu,  uamesena  mon’  e umoxi  ua  ndenge  pala  ku  mu  sokana.  Mona 
ua  dikota  anga  u ka  zanguia,  anga  ukatula  utokua,  anga  u mu  nokena 
nau.  Ki  azubile  ku  mu  nokena  utokua,  anga  u mu  texi  mu  dizanga. 
K’axidivile 392  kima  pala  kusokana  ndenge  e. 

Muene  koxi  a menia  ubiluka  Kianda.  O kimenemene  anga  uiza 
mu  zuela  ni  manii  d,  ua  mona  muenid,  uixi : “ Ngamesena  mon*  e 
pala  ku  mu  sokana.* ’ Manii  d anga  utambujila.  Ki  azubile  kutambu- 
jila,  o Kianda  anga  uambata  o muhetu,  anga  uia  n*e  koxi  a menia. 
Ki  azubile  kuia  n’e  koxi  a menia,  anga  u mu  zuika  kiambote  ni  jiko- 
loda 893  bu  xingu  ni  mu  maku.  Ki  a mu  zuikile,  anga  uiza  n*e  ku 
bata  dia  manii  a,  anga  u mu  bekela  pipa  ia  viniu,  anga  ukatula  dikuba 
dia  fazenda,  u mu  bana-diu.  Ki  abekele  o im*  eii,  o muhatu  anga  uia 
ku  bata  dia  munume  d,  anga  akal’d,  akal’a. 


O diiala  anga  ukatula  kalubungu ; u ka  bunda  boxi.  Butunda 
abika  avulu,  anga  buiza  kid  jinzo  pala  abika. 

Ki  azubile  o im*  eii,  o muhatu  inga  uiza  uimita,  anga  uvuala.  O 
mona  anga  ufua. 

O diiala  anga  uamba  kiki,  kuma : “ Mon*  ami  id  uafu  6.  Manii 
enu  k’eze-bu  ngo  bu  tambi.’*  Manii  a anga  uiza,  o diiala  ki  exile  mu 
kina.  Muene  ki  asakuka,  utala  ku  polo  manii  a muku’avalu  k£.  Ki 
atalele  anga  ui’d  ku  bata  die,  anga  uambela  mukaji  e,  kuma:  “ Nga 
ku  ambelele  kid?  kuma  ‘mon’  ami  uafu  ; bu  tambi  manii  enu  k’ezd- 
bu*?** 

Ki  azubile  o kuzuela,  ukatula  o kalubungu  anga  u ka  bunda  boxi. 
Jinzo  joso  anga  jiia  mu  kalubungu.  Bu  akexile  sanzala  anga  busa- 


The  Kianda  and  the  Young  Woman . 

on  fire-place ; when  she  tells  thee,  saying,  * Look  the  water,  whether 
it  is  boiling,’  thou  shalt  speak,  saying  : * I don’t  know.’  While  the 
old  woman  looks  at  the  water,  thou  shalt  push  her  into  it ; shalt 
plunge  her  head  into  the  boiling  water.” 

The  elder,  as  his  father  told  him,  thus  he  did.  He  pushed  the  old 
woman,  held  her  down  there  in  the  water ; the  old  woman  then  died. 

The  elder  and  the  younger  entered  into  the  house.  They  took 
out  of  it  all  the  money.  They  ran  away  to  their  mother. 

The  end. 


IX. 

THE  KIANDA  AND  THE  YOUNG  WOMAN. 

A woman  was  with  her  two  children.  There  came  Skull  of  the 
head  of  a man,  who  wanted  one  of  her  daughters,  the  younger,  for  to 
marry  her.  The  elder  daughter  took  it  up  and  took  ashes,  and 
filled  (its  apertures)  with  them.  When  she  finished  smearing  it 
(with)  ashes,  then  she  threw  it  into  a lagoon.  It  was  no  good  to 
marry  her  younger  sister. 

The  same  under  the  water  became  Kianda.  In  the  morning,  then 
he  comes  to  talk  with  the  mother  of  that  same  daughter,  saying : 
“I  want  thy  daughter  to  marry  her.”  Her  mother  then  assents. 
When  she  finished  assenting,  Kianda  then  carried  off  the  woman 
and  went  with  her  under  water.  When  he  had  done  going  with  her 
under  water,  then  he  dressed  her  finely  with  strings  on  neck  and 
arms.  When  he  has  dressed  her,  then  he  comes  with  her  to  the  home 
of  her  mother,  and  brings  her  a barrel  of  wine,  and  taking  a bale  of 
cloth,  he  gives  her  it.  When  he  brought  these  things,  the  woman 
then  went  to  the  house  of  her  husband,  and  they  stayed  and  stayed 
together. 

The  man  then  took  the  kalubungu  ; he  knocked  it  on  the  ground. 
There  came  out  many  slaves,  and  there  came  at  once  houses  for  the 
slaves. 

When  these  things  are  finished,  the  woman  then  comes  to  be 
pregnant  and  gives  birth.  The  child  then  dies. 

The  man  then  speaks  thus,  saying : “ My  child  is  dead  here.  Thy 
mother,  let  her  not  come  to  the  funeral.”  Her  mother  then  comes, 
as  the  man  was  dancing.  He,  when  he  turned,  saw,  in  front,  the 
mother  of  his  consort.  When  he  had  seen,  then  he  went  to  his 
house,  and  told  his  wife,  saying:  “ How  did  I tell  thee?  saying  ‘my 
child  is  dead  ; thy  mother  (need)  not  come  to  the  funeral  ’ ? ” 

When  he  had  finished  speaking,  he  takes  the  kalubungu,  and 
knocks  it  on  the  ground.  The  houses  all  then  go  into  the  kalu* 


1 1 6 Folk  - Tales  of  Angola. 

buka  iangu.  Ki  azubile,  o diiala  anga  ui’e  kuosokuoso.  Muhatu  ua 
mu  kaiela,  kuoso  ku  oloia  o diiala,  anga  ukaia  mu  kuimbila,  uixi : 


“ Munume  ami  ua  henda ! Munume  ami  ua  hpnda  .f  ” 

Atu  ala  bulu  anga  akala  mu  tambujila : 

“ E ! lendenu  6 ! Mbengela  kende  xibu.”  894 

O diiala  anga  usanga  buama,  bu  ala  kiditadi  kionene,  kiala  ni 
dibitu.  Muene  ubokola  moxi  a ditadi.  O muhatu  k’a  mu  muenid 
dingi.  Anga  uvutuka  kuoso  ku  atundu,  anga  uia  ku  bata  dia  manii  a. 

Ki  abixidile  ku  bata  dia  manii  a,  anga  ufua  ; manii  a ue  anga  ufua  : 
ni  atu  oso  afua  ua.395 

Buaxala  ngo  mutu  umoxi,  ua  muhatu.  16  uaxala  mu  o’nzo  ie, 
Dikixi  anga  diza  anga  u mu  ambata ; uia  n’e  ku  bata  die.  Anga 
akal’a.  O muhatu  anga  uiza  uimita ; uvuala  mona  Uatundilemutue 
umoxi. 

Muhetu  anga  uimita  luamukua ; dikixi  anga  u mu  ambela  kiki : 
u Se  uvuala  dingi  mona  ua  mutue  umoxi,  ngi  ku  ixanena  aku’  etu 
pala  ku  ku  dia”  O muhatu  anga  uvuala  mona  ua  mitue  iiadi. 

O muhetu  anga  uambata  mon’e  ua  mutue  umoxi,  anga  uleng’e. 
Usanga  jinzo,  anga  usuama  mueniomo.  Buexile  mu  bita  dikixi,  anga 
uivua  o dizumba  dia  mutu.  Dikixi  anga  ubokola  mu  o’nzo  ; usanga 
o muhatu  uazeka,  anga  u mu  dia  ni  mon’  e,  kiiadi  kia 

O inzo  anga  ibiluka  inzo  ia  makixi. 


X. 

A-UOUA  KIUANA. 

Tuateletele  a-Uoua  896  kiuana ; ua  makota  aiadi,  ni  ndenge  jiiadi. 
Na  Kimanaueze  kia  Tumb’  a Ndala,  kilundu  kia  makamba,  uatunga, 
uasoma.  Uavuala  an’  e kiuana  ; ahatu  ene  oso.  Kana  dingi  mon’  a 
diiala.  Ene  oso,  mama  ia  imoxi. 

Dikota,  ki  eza  mu  di  luka,397  uxi : “ Eme  Uoua.”  O ndenge  e,  ia 
mu  kaiela  ku  kunda  die,  uxi : “ Eme  Uoua.”  Pange  A,  ia  katatu, 
uxi:  “ Eme  Uoua.”  Kasule  ka,  kauana,  uxi:  “Eme  Uoua”  Akua 
exi:  “O  dijina  dimoxi,  di  mua  di  luka,  m’upange  uenu  kiuana.  A 
nV  ixana  kiebi  ? ” 


The  Four  Uouas. 


117 

bungu.  Where  there  was  a village,  then  there  sprouts  the  grass. 
When  he  had  finished,  the  man  then  goes  away,  anywhere.  The 
woman  follows  him,  wherever  the  man  is  going,  and  she  keeps  on 
singing,  saying: 

“ Husband  mine  of  love ! Husband  mine  of  love ! ” 

People  who  are  in  heaven,  then  keep  answering : 

‘ O ! run  ye,  O run ! Soon  is  gone  the  dry  season.” 894 

The  man  then  finds  a place  where  there  is  a large  rock,  that  has  a 
door.  He  enters  inside  the  rock.  The  woman  saw  him  not  again. 
And  she  returned  where  she  came  from,  and  went  to  the  home  of 
her  mother. 

When  she  arrived  at  the  home  of  her  mother,  then  she  died  ; her 
mother  also  then  died  ; and  all  the  people  they  died  too.395 

There  remained  only  one  person,  a woman.  She  remained  in  her 
house.  A Di-kishi  then  comes  and  he  carries  her  off ; goes  with  her 
to  his  house.  And  they  live  together.  The  woman  then  becomes 
pregnant ; she  gives  birth  to  a child.  It  came  out  (with)  one  head. 

The  woman  then  conceived  another  time ; the  Di-kishi  then  said 
to  her  thus : “ If  thou  bearest  again  a child  with  one  head,  I shall 
call  our  folk,  to  eat  thee.”  The  woman  then  bore  a child  of  two 
heads. 

The  woman  then  carried  her  child  of  one  head,  and  ran  away. 
She  finds  houses,  and  hides  there.  There  was  passing  a Di-kishi, 
and  he  scents  the  smell  of  human  beings.  The  Di-kishi  then  enters 
into  the  house  ; he  finds  the  woman  asleep,  and  he  eats  her  with  her 
child,  both  of  them. 

The  house  then  was  changed  into  a house  of  Ma-kishi. 


X. 

THE  FOUR  UOUAS. 

We  will  tell  of  the  four  Uouas,396  of  the  elder  two,  and  the  younger 
two.  Na  Kimanaueze  kia  Tumb*  a Ndala,  favorite  of  friends,  built, 
lived.  £ie  begat  his  four  children ; all  females.  There  came  no 
male  child.  They  all  (had)  one  mother. 

The  eldest,  when  she  came  to  name  herself,397  said : “ I (am) 
Uoua.”  Her  younger,  who  followed  her  behind,  also  said  : €t  I (am) 
Uoua.”  Their  sister,  the  third,  says:  “I  (am)  Uoua.”  The  young- 
est, the  fourth,  says  : “ I (am)  Uoua.”  The  other  people  say : “ The 
name  is  one,  that  you  called  yourselves,  in  your  sistership  of  four. 
How  shall  they  call  you?” 


i iS  Folk- Tales  of  Angola. 

Akulu ; eza  mu  itala m ia  kusakana. 

Kueza  diiala  mu  beka,  kua  Uoua  ua  kota.  Ene  inzo  imoxi,  ia 
unzangala.399  A mu  bake  mu  kijima.  Kumbi  diafu.  A mu  tele- 
kela  kudia;  uadi.  Usuku  ueza;  diiala  diatubuka;  diaii  m’o’nzo  ia 
an'  ahetu. 

Uxi : “ Ngoloxi,  enu,  jingana.”  An’  ahetu  a i 400  tambula  exi : 
“Ngoloxi  ifii.”  A mu  zalela  dixisa  boxi ; uaxikama.  An’  ahetu  a 
mu  nangesa,  exi : “ Uanange  kiebi,  mon’  a diiala ? ” Muene  uxi  :m 

“ Nganange  munangi  402  a nzamba. 

Ngasete  museti  a kiela. 

Nzamba  katenguna,  a mu  ase. 

Njila  kafufuka,  a i endela.408 

Kangalafa  ka  masangu,  kudia  kua  jinjila.404 

O milemba  ni  mibangu,  kijingisa  kia  dibata.405 

Mu  tunda,  tu  an’  a nguvu ; 

Mu  ngela,  tu  an’  a Nguvulu.406 

O mon’  a diiala,  ha  ua  di  futila, 

Dibeka  ku  kiasu.407 

Mbamba,  mbamba;  xibata,  xibata: 

Mbamba,  tua  i kuatele,  makembu ; 

Xibata,  tua  i kuatele,  usalajendu.403 

Makania  azekele  bu  hete ; 

Maluvu  azekele  mu  kobo : 409 

Makania,  telu  dia  mate  ; 

Maluvu,  telu  dia  maka. 

Kuene  ku  a mu  ii  o muxima.  Mu  maxila,410  jingana.” 

Ene  exi:  “Tuaxamenena.”  Exi:  “Tu&nange-etu.  Kumbi  diafu; 
ngoloxi  ialembe.  Ki  uila,  uxi : 9 ngiia  mu  ku  a bana  ngoloxi/  tua  ki 
ximana,  ki  uabange.  Mahezu  61*  Muene  uataia,  uxi : “A  Nzambi.” 
Ala  mu  ta  o mak’cL  Uxi:  “Nga  ku  endela,  eie,  na  Uoua  ua 
kota/’  411 

Na  Uoua  uxi : i(  Kiauaba  U ngi  sakan*  eme,  u tu  sakana  etu 
oso,  kiuana  kietu.  Ha  uedi,  uxi  eme  ngoho,  ngi  dikota,  k’utena  ku 
ngi  sakana.  Kikala  tusakana  iala  dietu  dimoxi,  kiuana  kietu  mu 
uana  ua  mama’*  Diiala  ditaia,  uxi : 99  Eme  ngitena  ku  mi  sakana.” 
Ua  a bana  makania ; uai’e  mu  kijima  ki£ ; uazekele. 

Kuaki ; iu  uia  ku&  na  Kimanaueze,  uxi ; “ Ngeza  mu  ta  maka ; 
ngamesena  kusakana  n’  an*  61*  Na  Kimanaueze  uxi:  “ Kiauaba. 
Ha  uatena  kiuana  ki4,  ngi  lembele.”  O diiala  uaxikina,  uxi : “ Nga- 
tena.  Kiauaba.” 

Uvutuka  ku  bata  di^.  Uasange  pai  & ; uxi : “ Ku  ngendele,  a ngi 
xikina.  A ngi  bingi  ilembu  ia  an’ahetu  kiuana.”  Pai  £ uazangula 
mama  jiuana  ja  ngombe;  ua  mu  bana-jiu;  uxi:  “KMembe.”  Uaze- 
kele, 


The  Four  Uouas. 


119 


They  grew  up ; have  come  to  the  age  of  marrying. 

There  came  a man  to  woo,  to  Uoua  the  eldest.  They  (were  in) 
one  house,  of  virginity.399  They  placed  him  in  the  guest  house. 
The  sun  died.  They  cooked  food  for  him  ; he  ate.  The  night  came ; 
the  man  went  out ; he  went  to  the  house  of  the  girls. 

He  says:  “Evening,  you,  ladies.”  The  girls  accept  it,  saying: 
“ This  is  evening.”  They  spread  for  him  a mat  on  the  ground  ; he 
sits  down.  The  girls  entertain  him ; saying : “ Thou  spentest  (the 
day)  how,  young  man  ? ” He  says  : 401 

“ I spent  the  day  as  an  elephant  spends  it. 

I played,  as  a player  of  backgammon. 

The  elephant  is  lame,  (because)  they  shot  him. 

The  path  is  worn  down,  (because)  they  walked  it.408 

A nice  bottle  of  bird-seed,  (is)  food  of  birds.404 

The  wild  fig-tree  and  the  Mubangu  tree  (are)  ornaments  of  a home.406 

In  the  East,  we  are  children  of  the  hippo; 

In  the  West,  we  are  children  of  the  Governor.406 

The  young  man,  when  he  covers  himself, 

(Casts)  the  mantle  over  the  left  (shoulder).407 

Staff,  staff ; sword,  sword : 

Staff,  we  took  it  for  ornament ; 

The  sword,  we  took  it  for  sergeantship. 

The  tobacco  slept  at  head  of  bed ; 

The  palm-wine  slept  in  the  glass ; 

Tobacco,  (is)  the  cause  of  spitting ; 

Palm-wine,  (is)  the  cause  of  talking. 

There  is  where  his  heart  went.  This  is  the  end,  ladies.” 

They  say : “We  accept.”  They  say : “ Let  us  pass  time.  The 
sun  is  down,  the  evening  dark.  That  thou  thoughtest,  saying,  ‘I 
will  go  to  give  them  (good)  evening,’  we  praise  it,  that  thou  didst  so. 
The  end.”  He  answered,  saying:  “(Is)  of  God.”  They  continue 
their  conversation.  He  says  : " I came  (because  of)  thee,  thou,  na 
Uoua  the  eldest.”  m 

Na  Uoua  says : “ Very  well.  Thou  shalt  marry  me,  (if)  thou 
marriest  us  all,  the  four  of  us.  If  thou  thinkest,  that  (thou  wilt 
have)  me  alone,  the  eldest,  thou  canst  not  marry  me.  It  must  be 
that  we  marry  our  one  man,  the  four  of  us  in  the  fourhood  (of)  one 
mother.”  The  man  assents,  saying:  “I  can  marry  you.”  He  gives 
them  tobacco ; he  goes  to  his  guest  house  ; sleeps. 

At  daybreak,  he  goes  to  na  Kimanaueze,  saying : " I have  come 
to  have  a talk ; I want  to  marry  with  thy  daughters.”  Na  Kimana- 
ueze says  : “Very  well.  If  thou  canst  afford  the  four  of  them,  bring 
me  the  price.”  The  man  agrees  to,  saying : “ I can.  All  right.” 

He  returns  to  his  home.  He  finds  his  father ; says : “ Where  I 
went,  they  accepted  me.  They  asked  me  for  the  wooing-presents  of 
four  girls.”  His  father  took  up  four  mothers  of  cows  ; he  gave  them 
to  him,  saying : “ Go  and  woo.”  He  slept. 


120 


Folk - Tales  of  Angola . 

Kuaki,  uakatuka.  Uabixila  ku  makou’ m e;  uabana  jingombe. 
Atambula.  Dilemba413  dixi : “ Eme  nga  mi  bana  izua  iuana.  Kizua 
kia  katanu  eme  ngiza  mu  benga  o mabanga.”  A mu  telekela  mama 
ia  hombo.  Uazekele. 

Kuma  kuaki,  uvutuka  ku  bata  die.  Uazekele  izua  iuana.  Kizua 
kia  katanu  kieza-bu,  diiala  uazangula  akunji.414  Aia  mu  takana  ma- 
banga; abixila.  Anange  dikumbi.  A a telekela  hombo  ni  funji. 
Ngoloxi  ieza;  a a bana  mabanga. 

Eza  n’d.  A a bokuesa  mu  manzu415  d.  Dikota  n*  inzo  id , ndenge 
n*  inzo  id ; katatu  n*  inzo  ie ; kasule  kd  n*  inzo  id.  A a jibila  hombo. 
Adila  mu  manzu  a ubanga.  Izua  iiadi  iabu.  Mundu  ua  imbalaitibi 
uamuangana.416 

O diiala  ngud  kuiza  mu  manzu  a mabanga.  Izua  ioso  uala  mu 
zeka  mVnzo  ia  unzangala.  Kizu’  eki  pai  d ua  mu  ambe,  uxi : “ Eie, 
na  Nzua,  an'  a ngene,  hanji  ki  ua  a benga,  mu  jinzo  jd  ngue  kubo- 
kona  palahi  ? ” Muene  uvutuila  pai  d,  uxi : “ Papaii,  sonii  ja  ngi 
kuata,  mukonda  hanji  ki  nga  a benga,  k’adi  lua  kudia  kua  mbote. 
Mungu  ngiia  mu  iangu  mu  mbole ; sumba  ngijiba-mu  kambambi  n* 
adie.”  Uazekele. 

Kuaki  kimenemene,  uazangula  uta  ue,  ni  poko  i£,  n’  imbua  id,  ni 
kamoso  kd.  Uxi:  “Tuie  mu  mbole.,,  Akatuka;  abixila  mu  mbole. 
Atungu  fundu  ; abokona.  Azekele. 

Kuma  kuaki.  Na  Nzua  uia  mu  ta  mibetu  ia  jipuku.  Uatundu-ku  ; 
ueza  mu  fundu  ie.  Uazekele.  Aii  mu  tala  mibetu.417  Ajitula  jipuku ; 
makuinii-a-uana  a puku.  Avutuka  bu  fundu. 

Na  Nzua  uambela  kamoso  ke,  uxi:  “Sua  mafue  a uisu.”418  Ka- 
moso  kasu  mafue.  Uxi : “ Kuta  mabunda  auana  a jipuku.’*  Uxi : 
“ Kamoso,  ngu  ku  tuma  kindaula  ku  bata.  Ubixila  n’usuku ; k’u^ibi- 
xile  ni  muania.  Mabunda  auana  id,  ambat*  a419  kua  akaji  ami.’* 

Kamoso  uai.  Utuama  Uoua  ua  kota.  Ubokona  m’o’nzo,  uxi : 
“ Dibunda  didi,  di  a ku  tumisa  muadi,  uxi : * dibunda  didi,  di  akutu 
njimu,  kioua  kd  di  jitule.421  Eme  ngaxala  kunu ; ki  ngitena  lua 
kuia.*  Muene,  muadi,  ua  ng’  ambela,  uxi : * dibunda  didi,  kd  di  bane 
na  Uoua  ua  kota ; k’u  di  tangele  o pange  jd.’  **  Kamoso  katubuka. 

Uai  dingi  mud422  Uoua  uamukud;  ua  mu  jikuila.  Kamoso  uxi: 
“Dibunda  didi,  muadi  uxi,  ‘dibunda,  di  akutu  njimu,  kioua  kd  di 
jitule.  Eie  ngoho,  nga  ku  tumikisa  o dibunda ; pange  jd  k'u  a 
tangele-diu.  Eme  ngaxala  hanji.*  ’*  Kamoso  katubuk’e. 


The  Four  Uouas. 


121 


In  the  morning,  he  starts.  He  arrives  at  his  parents-in-law’s  ; 412 
he  hands  the  cows.  They  accept.  The  bridegroom  says  : “ I give 
you  four  days.  The  fifth  day  I shall  come  to  fetch  the  brides.  ” 
They  cook  him  a mother  of  goat.  He  slept. 

Morning  comes  ; he  returns  to  his  home.  He  slept  four  days. 
The  fifth  day  having  come,  the  man  took  the  companions.414  They 
go  to  fetch  the  brides ; they  arrive.  They  spent  the  day.  They 
cooked  them  a goat  and  mush.  The  evening  came  ; they  gave  them 
the  brides. 

They  come  with  them.  They  introduce  them  into  their  houses. 
The  eldest  has  her  house ; the  younger  has  her  house  ; the  third  has 
her  house;  the  youngest  has  her  house.  They  kill  them  a goat. 
They  eat  in  the  houses  of  brideship.  The  two  days  are  over.  The 
band  of  the  companions  scatters.416 

The  man  will  not  come  into  the  houses  of  the  brides.  All  days  he 
is  sleeping  in  the  house  of  bachelorship.  One  day  his  father  scolded 
him,  saying : “ Thou,  na  Nzud,  the  girls  strangers,  since  thou  hast 
brought  them  home,  in  their  houses  thou  refusest  to  enter,  why  ? ” He 
replied  to  his  father,  saying : “ Father,  shame  has  held  me,  because 
since  I brought  them  home,  they  not  yet  ate  nice  food.  To-mor;ow 
I will  go  to  the  bush  to  hunt ; perhaps  I may  there  kill  a deer  for 
them  to  eat”  He  slept. 

When  shone  the  morning,  he  took  up  his  gun,  and  his  knife,  and 
his  dog,  and  his  boy.  He  says  : “ Let  us  go  to  hunt”  They  start ; 
they  arrive  in  bush.  They  build  a hut ; they  get  in.  They  sleep. 

Morning  shines.  Na  Nzua  goes  to  set  traps  for  rats.  He  comes 
away;  comes  to  his  hut.  He  slept.  They  went  to  look  at  the 
traps.  They  loosened  the  rats  ; forty  rats.  They  return  to  the 
grass-hut. 

Na  Nzua  tells  his  boy,  saying:  “Cut  green  leaves.”  The  boy 
cuts  leaves.  He  says  : “ Bind  four  bundles  of  the  rats.”  He  says : 
“ Boy,  I will  send  thee  directly  home.  Thou  shalt  arrive  at  night ; 
do  not  arrive  by  day.  These  four  bundles,  carry  them  to  my  wives.” 

The  boy  went.  He  begins  with  Uoua  the  eldest.  He  enters  into 
the  house,  says : “ This  bundle  (is)  that  which  the  master  sends 
thee,  saying,  ‘ the  bundle,  which  the  wise  bound,  let  a fool  420  untie 
it.421  I remain  here,  I cannot  yet  go.’  He,  the  master,  told  me, 
saying,  ‘ this  bundle,  go,  give  it  na  Uoua  the  eldest ; do  not  men- 
tion it  to  her  sisters.’  ” The  boy  went  out. 

He  went  again  to  Uoua  the  second  ; she  opened  to  him.  The 
boy  said : “ The  bundle  here,  master  says,  1 the  bundle,  which  the 
wise  bound,  let  a fool  untie  it.  Thou  alone,  I sent  thee  the 
bundle ; thy  sisters,  do  not  mention  it  to  them.  I still  remain/  ” 
The  boy  went  out. 


122 


Folk- Tales  of  Angola. 

Uai  dingi  mud  Uoua  ua  katatu;  ua  mu  jikuila.  Uabokona: 
“ Muadi  uxi:  ‘dibunda  di  akutu  njimu,  kioua  kd  di  jitule.  Dibunda 
didi,  eie  ngoho  nga  ku  tumikisa-diu  ; pange  )6  k’u  a tangele-diu.’  ” 
Kamoso  katubuk’e. 

Uai  dingi  mud  Uoua  ua  kasule;  ua  mu  jikuila.  Kamoso  kexi: 
« Muadi  uxi:  ‘dibunda  didi,  eie  ngoho  nga  ku  tumikisa-diu.  Di- 
bunda, di  akutu  njimu,  kioua  kd  di  jitule.’  ” Kamoso  kexi : “Ngala 
mu  i’  ami  kid.  Mungu  k’u  ngi  tange  ku  pange  j6.” 

Kamoso  kai’  e ni  usuku.  Uabixila  kud  ngana  i£  mu  mbole. 
Ngana  i£  u mu  ibula : “ Uabange  ki  nga  ku  tumu  ? ” Kamoso  kexi  : 
“ Kiene  ki  ngabange.” 

Ahatu  ku  bata,  a a tumikisa  mabunda,  Uoua  uadianga  uabake  o 
dibunda  mu  kaxa.  Uoua  ua  kaiadi  ua  di  bake  mu  kaxa.  Uoua  ua 
katatu  ue  ua  di  bake  mu  kaxa.  Uoua  ua  kauana  uxingeneka,  uxi : 
“Dibunda,  di  a ngi  tumikisa,  uxi  ‘kd  di  jitule,*  erne  ngi  di  jitula  ni 
ngitale  kioso  kiala-mu.” 

Ua  di  jitula ; utala  jipuku,  jala-mu.  Ua  ji  kubula ; ua  ji  kulula. 
Ua  ji  te  m’o’mbia ; ua  ji  lambe.  Ua  ji  niange  ku  musoma ; uosomeka 
mu  hongo.  Ua  di  xib’e.  Akal’d  ku  izua,  kuinii  dia  kizua. 

Na  Nzud,  uendele  mu  mbole,  ueza;  id  m’o’nzo  ia  Uoua  ua  kota, 
uxi : “ Beka  dibunda,  di  nga  ku  tumikisa.”  Ujikula  mu  kaxa ; uno- 
mona  dibunda ; u di  sangununa.  Puku  jabolo  joso ; jakituka  manduL 

Diiala  uatubuk’£;  uai  mud  Uoua  ua  kaiadi:  “Beka  dibunda,  di 
nga  ku  tumikisa.”  Muhatu  ujikula  mu  kaxa;  u di  nomona;  u di 
sangununa,  Muala  mandui  oso. 

Diiala  uatubuk’e;  uai  mud  Uoua  ua  katatu.  Uxi:  “Beka  di- 
bunda, di  nga  ku  tumikisa.”  Muhatu  ujikula  mu  kaxa;  unomona 
dibunda  ; u di  sangununa.  Muala  mandui  ngoho. 

Diiala  uatubuka;  uai  mud  Uoua  ua  kasule.  “Beka  dibunda,  di 
nga  ku  tumikisa.”  Muhatu  ubalumuka ; unomona  musoma  mu 
hongo.  O jipuku  jakukuta. 

Diiala  uolela.  Utubuka  bu  kanga ; uixana  o mundu  u*  akua- 
sanzala.  Uxi : “ Enu,  jingana,  erne  ngele  mu  mbole.  Ngakutu  ma- 
bunda auana  ; nga  a tumikisa  ahetu,  ngixi  ‘ dibunda  di  akutu  njimu, 
kioua  kd  di  jitule.’  Erne  ngabange  kuinii  dia  kizua  mu  iangu.  Lelu 
ngeza  ku  bata,  ngixi  ‘ enu,  ahetu,  bekenu  mabunda,  u nga  mi  tumi- 
kisa/  Anomona  mabunda;  a makota  atatu  abolo;  o dibunda  dia 
kauana,  dia  kasule,  diakukuta.  Jipuku  jiji.  Makota  atatu  maioua; 
k'adimuka.  Ngisakana  o kasule.”  Makota  atatu  ai’d. 


The  Four  Uouas . 


123 


He  went  again  to  Uoua  the  third ; she  opened  to  him.  He  en- 
tered : 44  Master  says,  ‘ the  bundle,  that  the  wise  bound,  let  a fool 
untie  it.  Thou  only,  I send  thee  this  bundle ; thy  sisters,  do  not 
mention  it  to  them/  ” The  bey  went  out. 

He  went  further  to  Uoua  the  youngest;  she  opened  to  him. 
The  boy  said  : “ Master  says,  * this  bundle,  thou  only  I sent  it  to 
thee ; thy  sisters,  do  not  mention  it  to  them.  The  bundle,  which 
the  wise  bound,  let  a fool  untie  it/  ” The  boy  says : “I  am  going 
now.  To-morrow  do  not  mention  me  to  thy  sisters/’ 

The  boy  went  in  the  night.  He  arrived  at  his  master’s  in  the 
bush.  His  master  asks  him  : “ Didst  thou  do  as  I ordered  thee  ? ” 
The  boy  says  : “ I did  do  so.” 

The  women  at  home,  to  whom  the  bundles  were  sent,  Uoua  the 
first  kept  the  bundle  in  the  box.  Uoua  the  second  kept  it  in  the 
box.  Uoua  the  third  also,  she  kept  it  in  the  box.  Uoua  the  fourth 
thought,  saying:  “The  bundle,  that  he  sent  me,  saying,  ‘let  her 
open  it,’  I will  open  it,  that  I see  what  is  in  it.” 

She  opened  it ; she  sees  the  rats,  that  are  in.  She  cleans  them 
out ; she  shaves  them.  She  puts  them  in  pot ; she  cooks  them. 
She  sticks  them  on  a spit ; she  sticks  it  in  roof.  She  kept  quiet. 
They  live  on  some  days ; ten  days. 

Na  Nzua,  who  had  gone  hunting,  comes ; he  is  in  the  house  of 
Uoua  the  eldest,  saying : “ Bring  the  bundle  that  I sent  thee.”  She 
opens  the  box ; takes  out  the  bundle ; she  unties  it.  The  rats  are 
all  rotten  ; they  have  become  maggots. 

The  man  goes  out ; he  goes  to  Uoua  the  second : “ Bring  the 
bundle  that  I sent  thee.”  The  woman  opens  the  box ; she  takes  it 
out ; she  unties  it.  In  it  are  all  maggots. 

The  man  goes  out ; goes  to  Uoua  the  third.  Says : “ Bring  the 
bundle  that  I sent  thee.”  The  woman  opens  the  box;  she  takes 
out  the  bundle ; she  unties  it  In  it  are  maggots  only. 

The  man  goes  out;  goes  to  Uoua  the  youngest:  “Bring  the 
bundle  that  I sent  thee.”  The  woman  stands  up;  she  takes  off 
the  spit  from  the  roof.  The  rats  are  dried. 

The  man  laughs.  He  goes  outside;  he  calls  the  crowd  of  the 
people  of  the  village.  He  says  : “ You,  gentlemen,  I went  a-hunt- 
ing.  I tied  four  bundles ; I sent  them  to  my  wives,  saying  ‘ the 
bundle  which  the  wise  tied,  let  the  fool  untie  it/  I made  ten  days 
in  the  bush.  To-day  I have  come  home,  saying,  ‘you,  wives,  bring 
the  bundles,  that  I sent  you/  They  take  out  the  bundles  ; those  of 
the  elder  three  are  rotten  ; the  bundle  of  the  fourth,  of  the  youngest, 
is  dried.  Her  rats  are  these.  The  elder  three  are  fools ; they  are 
not  intelligent.  I will  marry  the  youngest.”  The  elder  three  went 
away. 


124 


Folk -Tales  of  Angola . 

Kiabekesa  o kuila:  “ Kota  ni  ndenge  k’asakana  diiala  dimoxi.” 
Mukonda  o kasule  uatambuile  makot’  e o diiala,  mu  konda  dia 
unjimu  ue. 

Bu  tua  u ivila.  Mahezu. 


XI. 


NGANA  KAMUAMBATA  NI  NGANA  KAMUAMBELA. 

Ngana  Kamuambatd  ni  ngana  Kamuambeld  423  akutu  o uenji  ud;424 
aluia  mu  Luanda  mu  ta  uenji,  ni  ngamba  ja. 

Ate  o uenji  mu  ’xi  ia  Luanda;  akuta  o mihamba;  azangula.  Ai'd 
katd  bu  ’Ifuangondo.426  Kuala  ngana  Kamuambela : “ Kupatele, 
tui’etu  kid.”  Uixi : “ Ngdzekedi  ami  kid.”  Anange.  Atula  mu 
ngoloxi : u Kiebi  ? Kupatele,  uanange  kiebi  ? ” Uixi : “ Ngana- 
ngiami.”  Azek’  d. 

Utula  mu  ’amenemene:  “Tui’etu,  kupatele  kuami.”  Uxi : “Ngi- 
tenami  kuenda.”  Kuala  kupatele  kue : “ Tunange  etu.  Enu, 
jingamba,  ndenuenu  ku  bata.  Ki  muabixila  ku  bata,  atangedienu 
adiakimi  ku  Mbaka  muixi : ‘ O ngana  Kamuambatd  ualukata.  Tua  a 
xisa  bu  ’Ifuangondo,  ni  ngana  Kamuambeld  ni  ngana  Kamuambati. 
Ngana  Kamuambata  ualokata ; mukua  uaxala,  u mu  talela,  kat 6 ki 
bua  o uhaxi.’  ” O ngamba  jai’  d.  Ene,  axala  ku  dima,  anange  d; 
azek’ d. 

Kutula  mu  ’amenemene,  kuala  ngana  Kamuambeld  uixi : “ Kamba 
diami,  o uhaxi  uavulu.  Za  ngu  ku  ambate,  tui’etu.”  “ K’a  ng’  amba- 
tami.”  “ Makutu  me.”  Uixi : “ Moso,  kidi  ngazuela.  Erne,  k’  a 
ng’  ambatami.”  Uixi : “ Ngu  ku  ambata  muene ; ngalu  ku  ambel’6 ! ” 
Uixi:  “Erne,  k’a  ng’  ambatami-ze  ; kijila-ze426  kia  muiji  uami.” 

Uixi : u Makutu  md ; erne  ngu  ku  ambata  muene.”  Ua  mu  te  ku 
dima.  Akatuka  . . . kat6  mu  Nzenza  mua  Palma.427  '‘Moso, 
tuluka  ! ” “ Ngitulukami.  Ngakexile  mu  ku  ambel’d  : * erne,  k’a 

ng’ ambatami.’  O kizua  kia  lelu,  ua  ng’  ambata,  ngitenami  kutu- 
luka.”  Uazeka  n*^  ku  dikunda,  katd  kuma  kuakl  Azangula. 

Kutula  mu  njila,  ngana  Kamuambeld  uamesena  kunena,  uixi: 
“ Moso  d,  tuluka,  nginene.”  “ Erne,  nga  ku  ambelele  kid ; erne,  k’a 
ng’ ambatami.  O kizua  kia  lelu,  uala  ku  ng’  ambata,  ngitenami 
kutuluka.”  Ngana  Kamuambeld  uanena  uemana. 

Akatuka  . . . kate  mu  Jipulungu.428  Kuala  ngana  Kamuambeld: 
“Tuluka,  moso,  nginioke.”  429  Uixi:  “Kamba  diami,  ngitulukami 
dingi.” 


Mr.  Carry-me-not  and  Mr.  Tell-me-not.  125 

This  brought  about  the  saying : “ Elder  and  younger  shall  not 
marry  one  man.”  Because  the  youngest  took  from  her  elder  the 
man,  because  of  her  shrewdness. 

Thus  far  we  heard  it.  Finished. 


XI. 

MR.  CARRY-ME-NOT  AND  MR.  TELL-ME-NOT. 

Mr.  Carry-me-not  and  Mr.  Tell-me-not423  bound  their  merchan- 
dise ; 424  they  are  going  to  Loanda  to  make  trade,  with  their  carriers. 

They  made  trade  in  the  city  of  Loanda  ; they  bind  their  baskets  ; 
they  lift  (them).  They  go  as  far  as  Kifuangondo.426  Then  Mr. 
Tell-me-not : “ Friend,  let  us  go  now  ! ” Says  : “ Let  me  sleep 
first ! ” They  rest.  They  reach  the  evening  : “ How  ? friend,  thou 
hast  rested  how  ? ” Says  : “ I rested  not.”  They  sleep. 

(He)  arrives  in  morning : “ Let  us  go,  friend  !”  Says  : “ I cannot 
walk.”  Then  his  friend  : “ Let  us  rest.  You,  carriers,  go  ye  home. 
When  you  reach  home,  tell  them,  the  old  people  at  Ambaca,  saying : 
‘ Mr.  Carry-me-not  is  sick.  We  left  them  at  Kifuangondo,  both 
Mr.  Tell-me-not  and  Mr.  Carry-me-not.  Mr.  Carry-me-not  is  sick ; 
the  other  remained,  to  look  after  him,  until  the  sickness  is  over/  ” 
The  carriers  have  gone.  They,  who  stayed  behind,  spend  the  day ; 
they  sleep. 

Arriving  in  the  morning,  then  Mr.  Tell-me-not  says : “ My  friend, 
the  sickness  is  much.  Let  me  carry  thee  that  we  may  go.”  “ They 
do  not  carry  me.”  “ Lies  thine.”  Says  : “ Friend,  I spoke  the 
truth.  I,  they  do  not  carry  me.”  (The  other)  says  : “ I will  carry 
thee  indeed ; I am  telling  thee  so  ! ” He  says : “ I,  they  do  not 
carry  me  at  all ; it  is  a law 426  of  my  family.” 

(The  first)  says  : “ Thy  lies  ! I will  carry  thee  anyhow.”  He  puts 
him  on  (his)  back.  They  start  ...  as  far  as  on  Bengo  River  at 
Palma’s.427  “ Friend,  get  down  ! ” “I  shall  not  get  down.  I have 
been  telling  thee  : * I,  they  carry  me  not/  The  day  of  to-day,  thou 
hast  carried  me,  I cannot  get  down.”  He  sleeps  with  him  on  (his) 
back  until  day  breaks.  They  set  out. 

Halting  on  the  road,  Mr.  Tell-me-not  wants  to  do  something,  says  : 
“ Friend,  get  down,  that  I may  do  something.”  “ I have  told  thee 
already ; me,  they  carry  me  not.  The  day  of  to-day,  thou  art  carry- 
ing me ; I can  no  more  get  down.”  Mr.  Tell-me-not  did  it  standing. 

They  start  ...  as  far  as  Pulungo.428  Then  Mr.  Tell-me-not: 
“ Get  down,  friend,  that  I may  rest.”  He  says : “ My  friend,  I shall 
not  get  down  any  more.” 


126 


Folk- Tales  of  Angola . 

Ngana  Kamuambeld  k’adie  kima,  k’anue  menia.  Ngana  Kamua- 
mbata  k’anue  menia,  k’adie  kudia.  Akatuka.  Atula  mu  njila; 
ngana  Kamuambela  ua  di  bala  boxi.  Pai  jd  atumisa  o uanda.  A a 
longo  mu  uanda,  . . . kat£  ku  bata.  O ngana  Kamuambela,  o ngana 
Kamuambatd,  abange  nake  diezua.430  Ngana  Kamuambeld  uafu, 
ngana  Kamuambata  uafu.  Mukud,  ngana  Kamuambatd,  uafile  ku 
dikunda  dia  mukud.  A a funda,  mutu  mu  mbila  ie,  mutu  mu  mbila 
it 

Ki  kuxalela,  k*  o lo  dia  mundu,  o mutu  uevua  ki  azuela  mukud : 
‘ Eie,  moso,  kienieki  k’u  ki  bange ; ki  ku  bekda  maka,"  ki  uixi  " Id 
kia  ngi  bangami  kima,"  uele. 

K’  o lo  dia  mundu,  mutu  uevua  mukud ; eie  u 6 uevua  muku’enu 
ki  azuela.  Eie,  k’uvud  mutu,  u kiama  kia  muxitu ; umona  ng<$  i ku 
dia,  i ku  tanga  k’u  i mond,431 

Kiebi  ? ngana  jami  ja  ahetu.  Erne  ngateletele  ngana  Kamua- 
mbatd,  o kamusoso  ke.  La  kauaba,  la  kaiiba,  ngana  jami  ja  mala, 
ngazuba. 

Mahezu  . . . “ma  Nzambi." 


XII. 

MUTELEMBE  NI  NGUNGA. 

Tuateletele  Mutelembe  ni  Ngunga.432 

Mala  aiadi,  kota  ni  ndenge,  exi : “Tuie  mu  mbole."  O ndenge, 
muene  uala  ni  jimbua  j£  jiiadi ; o ifii  jina  die  Mutelembe,  o ifii  jina 
di£  Ngunga.  Akutuka ; abixila  mu  mbole.  Atungu  fundu ; abo- 
kona;  akal’d. 

Ndenge  iala  mu  loza  o jlxitu,  o dikota  kana.  Abange  mbeji, 
ndenge  uxi : “ Kota  tui’  etu  kia  ku  bata." 

Azangula.  Dikota  uxingeneka  uxi : “Tuejile  mu  mbole.  Mon*  a 
ndenge,  muene  uajiba  o jixitu;  erne,  ngi  dikota,  kana.  Ki  ngibixila 
ku  bata,  sonii  ji  ngi  kuata."  Uajiba  ndenge  t Uanomona  o midia 
ia  ndenge  6;  ua  i bana  Mutelembe.  Mutelembe  ua  i nuha ; ngue. 
Ua  i bana  imbua  iamukud,  Ngunga ; ngu£.  Uazangula  o muhamba 
ua  xitu.  O jimbua  jatale  ngana  ia  a mu  jiba ; jikala  mu  kuimbila : 

“ Ndala  ia  kota  s 

Ni  Ndala  ia  ndenge, 

Eie  mu  ngongo 
Mu  dia  akud. 


Mutelembe  and  Ngunga . 127 

Mr.  Tell-me-not  eats  nothing,  drinks  no  water.  Mr.  Carry-me-not 
drinks  no  water,  eats  no  food.  They  start.  They  halt  on  the  road  ; 
Mr.  Tell-me-not  falls  on  the  ground.  Their  fathers  sent  a hammock. 
They  put  them  in  the  hammock  ...  as  far  as  home.  Mr.  Tell-me- 
not,  Mr.  Carry-me-not,  they  made  eight  days.  Mr,  Tell-me-not  died, 
Mr.  Carry-me-not  died.  The  one,  Mr.  Carry-me-not,  died  on  the  back 
of  the  other.  They  buried  them,  (one)  man  in  his  grave,  (the  other) 
man  in  his  grave. 

If  there  is  left,  on  the  face  of  earth,  somebody  who  hears  that 
another  says : “ Thou,  friend,  do  not  do  this ; it  will  bring  thee 
trouble/’  if  he  says  “ It  will  not  do  me  any  harm/’  he  is  wrong. 

On  the  face  of  the  earth,  one  listens  to  another ; thou,  too,  shalt 
listen  to  thy  companion  when  he  speaks.  Thou,  who  dost  not  listen 
to  any  one,  art  a beast  of  the  forest ; thou  shalt  find  only  what  will 
kill  thee,  what  thee  will  report  thou  shalt  not  find. 

How  is  it,  my  ladies  ? I have  told  of  Mr.  Carry-me-not,  his  story. 
Whether  good,  whether  bad,  my  gentlemen,  I have  finished. 

The  end  . . . “is  of  God.” 


XII. 

MUTELEMBE  AND  NGUNGA. 

We  will  tell  of  Mutelembe  and  Ngunga. 

Two  men,  elder  and  younger,  say : “ Let  us  go  a-hunting ! ” The 
younger,  he  has  his  two  dogs ; this  one,  his  name  (is)  Mutelembe, 
this  one,  his  name  (is)  Ngunga.  They  start ; they  arrive  in  game- 
ground.  They  build  a hut ; they  go  in  ; they  stay  on. 

The  younger  is  (always)  shooting  the  game,  the  elder  none.  They 
spent  a month,  the  younger  says  : “ Elder,  let  us  go  home  now  1 ” 

They  start.  The  elder  thinks,  saying : “ We  came  a-hunting. 
The  child,  he  killed  the  game ; I,  the  elder,  not.  When  I arrive  at 
home,  shame  will  take  me.”  He  killed  his  younger.  He  took  out 
the  bowels  of  his  younger;  he  gave  them  to  Mutelembe.  Mute- 
lembe smelled  them  ; he  refused.  He  gave  them  to  the  other  dog, 
Ngunga ; he  refused.  He  lifted  the  basket  of  meat.  The  dogs 
looked  at  their  master  (who  was)  killed ; they  begin  to  sing : 

“ N dala  the  elder 
And  N dala  the  younger, 

They  went  into  the  world 
To  destroy  others. 


128 


Folk- Tales  of  Angola . 

Tuximana 

Mutelembe  ni  Ngunga; 

A a texile  midia ; 

Ngud  ku  i dia.” 

Ndala  ia  kota  uatula  o muhamba  ua  xitu  boxi;  uajiba  imbua 
imoxi.  Uxi:  “Janda  ku  ngi  tanga  ku  bata,  jixi  ‘rnuene  uajiba 
ndenge  e/  ” Uazangula  muhamba  ; usuluka.  Imbua,  i ajiba,  iiii  iza 
dingi  ni  kuimba : 

“ Ndala  ia  kota 
Ni  Ndala  ia  ndenge, 

Ele  mu  ngongo 
Mu  dia  akui. 

Tuximana 

Mutelembe  ni  Ngunga; 

A a texile  midia ; 

Ngud  ku  i dia.” 

Uatula  dingi  o muhamba  ua  xitu  boxi ; ua  ji  jiba  jiiadi.  Uakande 
kina ; ua  ji  vumbika. 

Uzangula ; usuluka.  Jimbua  ji  jiza  dingi  ni  kuimba : 

“ Ndala  ia  kota 
Ni  Ndala  ia  ndenge, 

Ele 488  mu  ngongo 
Mu  dia  akua. 

Tuximana 

Mutelembe  ni  Ngunga ; 

A a texile  midia ; 

Ngud  ku  i dia.” 

Uabixila  ku  mbandu  a bata.  Uazuata ; uazangula ; 434  ubokona 
m’o’nzo. 

A mu  ibula : “ Enu  muendele  kiiadi ; o mukuenu  uebi  ? ” Muene 
uxi:  “Ua  di  tele  ni  ixi  ie.”  Uzuba  kuzuela,  jimbua  jabixila ; jabo- 
kona  m’o’nzo  i&  ngana  id ; jikala  mu  kuimba  dingi.  Atu  exi : 
“Ivuenu  o jimbua  jala  mu  kuimba.  Eie,  Ndala  ia  kota,  ndenge  6 
uendele  n*£,  ua  mu  jiba.  O jimbua  j&  ja  tu  tangela”  Adidi  o 
tambl 


129 


Mutelembe  and  Ngunga . 

We  praise 

Mutelembe  and  Ngunga, 

To  whom  were  thrown  the  bowels ; 

They  refused  to  them  eat.” 

Ndala  the  elder  set  down  the  basket  of  meat  on  ground ; he  killed 
one  dog.  Says : “ They  will  report  me  at  home,  saying,  ‘ he  killed 
his  younger/  ” He  took  up  the  basket ; he  goes  ahead.  The  dog 
that  he  killed,  here  it  comes  again,  singing : 

“ Ndala  the  elder 
And  Ndala  the  younger, 

Went  into  the  world 
To  destroy  others. 

We  praise 

Mutelembe  and  Ngunga; 

They  threw  them  the  bowels ; 

They  refused  to  them  eat.” 

He  set  down  again  the  basket  of  meat  on  the  ground;  he  killed 
them  both.  He  dug  a grave ; he  covered  them  up. 

He  lifts  up ; goes  on.  The  dogs,  here  they  come  again,  singing : 

“ Ndala  the  elder 
And  Ndala  the  younger, 

Went  into  the  world 
To  kill  others. 

We  praise 

Mutelembe  and  Ngunga; 

They  threw  them  the  bowels ; 

They  refused  to  them  eat.” 

He  arrives  in  vicinity  of  the  village.  He  dresses ; lifts  up ; enters 
into  the  house. 

They  ask  him  : w You  went  two ; thy  companion,  where  is  he  ? ” 
He  said : “He  went  to  his  country.”  He  finishes  speaking,  (and) 
the  dogs  arrive ; they  enter  the  house  of  their  master ; they  begin 
to  sing  again.  The  people  say : “ Hear  the  dogs  are  singing ! 
Thou,  Ndala  the  elder,  thy  younger  thou  wentest  with  him,  thou 
hast  killed  him  ! His  dogs,  they  told  us ! ” They  wailed  the  mourn- 
ing. 


Folk - Tales  of  Angola . 


130 


XIII. 

MON’  A KIMANAUEZE  NI  MON’  A KUMBI  NI  MBEJI. 


Erne  ngateletele  na  Kimanaueze,  uavuala  mon’e  ua  diiala.  Mona 
uakulu;  ueza  mu  kitala  kia  kusakana.  Pai  a uxi:  “Sakana.”  Muene 
uxi:  “Eme  nguami  kusakana  muhetu  boxi.”  Pai  a uxi:  “Kikala 
usakana  kuebi  ? ” Muene  uxi : “ Eme,  kikala  ngisakana  mon*  a 
ngana  Kumbi  ni  Mbeji.”  Mundu  exi:  “ Nanii  utena  kuia  bulu, 
b’ala  mon*  a ngana  Kumbi  ni  Mbeji  ? ” Muene  uxi : “ Eme  muene 
nga  mu  mesena;  ha  boxi,  nguami  kusakana-bu.” 

Uasoneka  mukanda  ua  kusakana ; u u bana  Mbdmbi.435  Mbdmbi 
uxi : “ Eme  ki  ngitena  kuia  bulu.”  Ua  u bana  dingi  Soko.436  Soko 
uxi : “Eme  ki  ngitena  kuia  bulu.”  U u bana  Kikuambi.  Kikuambi 
uxi:  “Eme  ki  ngitena  kuia  bulu.”  Ua  u bana  Holokoko.436  Holo- 
koko  uxi : “ Eme  ngisukila  mu  kaxi ; bulu  ki  ngitena  kubixila-bu.” 
Mon’  a diiala  uxi : “ Ngibanga  kiebi  ? ” Ua  u bake  mu  kaxa ; ua  di 
xib’e. 

Akua  na  Kumbi  ni  Mbeji,  £ne  mu  kuiza  mu  taba  o menia  boxi. 
Kazundu  uiza ; usanga  mon’  a Kimanaueze,  uxi : “ Na  velu,436  ngi 
bane  mukanda,  ngiie  n’d.”  Muene,  na  velu,  uxi:  “Tunda  baba;  ku 
alembua  atu  a mueniu,  ala  ni  mababa,  eie  uxi  ‘ngiia-ku?’  Utena 
kubixila  kiebi  ? ” Kazundu  uxi : “ Na  velu,  eme  ngasoko-ko.”  Ua 
mu  bana  mukanda,  uxi:  “Ha  k’utena  kuia-ku,  n’uvutuka  n’d,  ngu 
ku  bana  kibetu.” 

Kazundu  uakatuka ; uia  bu  fuxi,  b’ene  mu  kuiza  akua  na  Kumbi 
ni  Mbeji  mu  taba.  Uamumata  o mukanda ; uakutuka  mu  fuxi ; ua 
di  xib’d,  Kitangana,  akua  na  Kumbi  ni  Mbeji  eza  mu  taba  o menia. 
Ata  disanga  mu  fuxi ; Kazundu  uabokona  mu  disanga. 

Atabe  menia;  azangula.  Ene  k’ejfa  kuma  mu  disanga  mu  abokona 
Dizundu.  Abixila  bulu ; atula  masanga  bu  kididi  kid ; atunda-ku. 
Kazundu  uatubuka  mu  disanga.  O m’o’nzo,  mu  6ne  mu  baka  o ma- 
sanga a menia,  abaka-mu  ni  meza.  Kazundu  ualukula  mukanda ; ua 
u tula  ku  tandu  a meza.  Uaii ; uabatama  mu  hota  ia  ’nzo. 

Kitangana,  na  Kumbi  muene  uiza  m’o’nzo  ia  menia;  utala  ku 
meza:  mukanda  uala-ku.  U u nomona;  uibula,  uxi:  “Mukanda 
uatundu  kuebi?”  Exi:  “Ngana,  manil.”  Na  Kumbi  u u jikula; 
u u tanga.  A u soneka  exi:  “Eme,  mona  a na  Kimanaueze  kia 


The  Son  of  Kimanaueze. 


131 


XIII. 

THE  SON  OF  KIMANAUEZE  AND  THE  DAUGHTER 
OF  SUN  AND  MOON. 

I often  tell  of  na  Kimanaueze,  who  begat  a male  child.  The 
child  grew  up;  he  came  to  the  age  of  marrying.  His  father  said : 
“ Marry.”  He  said  : “ I will  not  marry  a woman  of  the  earth.”  His 
father  said  : “ Then  where  wilt  thou  marry  ? ” He  said : “ I,  it 
must  be,  (that)  I marry  the  daughter  of  Lord  Sun  and  Moon.”  The 
people  said : “Who  can  go  to  heaven,  where  is  the  daughter  of  Lord 
Sun  and  Moon?”  He  said:  “I  indeed,  I want  her;  if  on  earth, 
I will  not  marry  here.” 

He  wrote  a letter  of  marriage ; he  gives  it  to  Deer.  Deer  says : 
“ I cannot  go  to  heaven.”  He  gives  it  again  to  Antelope.  Ante- 
lope says  : “ I cannot  go  to  heaven.”  He  gives  it  to  Hawk.  Hawk 
says:  “I  cannot  go  to  heaven.”  He  gives  it  to  Vulture.  Vulture 
says : “ I reach  half  wTay ; to  heaven  I cannot  arrive.”  The  young 
man  said : “ How  shall  I do?”  He  laid  it  aside  in  (his)  box ; he 
kept  quiet. 

The  people  at  Lord  Sun  and  Moon’s  used  to  come  to  get  water 
on  earth.  Frog  comes ; he  Ands  the  son  of  Kimanaueze,  says : 
“Young  master,  give  me  the  letter,  that  I go  with  it.”  He,  the 
young  master,  said  : “ Begone ; where  people  of  life,  who  have  wings, 
gave  it  up,  dost  thou  say : * I will  go  there  ? ’ How  canst  thou  get 
there?”  Frog  said:  “Young  master,  I am  equal  to  it.”  He  gave 
him  the  letter,  saying : “ If  thou  canst  not  go  there,  and  thou  return 
with  it,  I will  give  thee  a thrashing.” 

Frog  started ; he  goes  to  the  well,  where  are  wont  to  come  the 
people  of  Lord  Sun  and  Moon  to  get  water.  He  puts  in  his  mouth 
the  letter ; he  gets  into  the  well ; he  keeps  quiet.  A while,  the 
people  of  Lord  Sun  and  Moon  come  to  get  water.  They  put  a jug 
into  the  well ; Frog  enters  into  the  jug. 

They  have  got  the  water;  they  lift  up.  They  don’t  know  that 
Frog  has  entered  into  the  jug.  They  arrive  in  heaven;  they  set 
down  the  jugs  in  their  place;  they  go  thence.  Frog  gets  out  of  the 
jug.  In  that  room  where  they  were  keeping  the  jugs  of  water,  they 
kept  also  a table.  Frog  spat  out  the  letter ; he  set  it  on  the  top  of 
the  table.  He  went ; he  hid  in  the  corner  of  the  room. 

A while,  Lord  Sun  himself  comes  into  the  room  of  the  water ; he 
looks  on  the  table ; a letter  is  on  (it).  He  takes  it,  asks,  saying  : 
“Whence  comes  this  letter?”  They  say:  “Lord,  we  don’t  know.” 
Lord  Sun  opens  it ; he  reads  it.  Who  wrote  it  says : “ I,  son  of 


i32 


Folk  - Tales  of  Angola. 

Tumb’  a Ndala,  boxi,  ngamesena  kusakana  ni  mona  a na  Kumbi  ni 
Mbeji.”  Na  Kumbi  uxingeneka,  uxi  ku  muxima  u£:  “O  na  Kima- 
naueze  uene  boxi ; eme  ngi  mutu  ngene  bulu ; o ueza  ni  mukanda 
mukuahi  ?”  Uabake  mukanda  mu  kaxa ; ua  di  xib’£. 

Na  Kumbi  ki  azuba  o kutanga  o mukanda,  Kazundu  uabokona 
mu  disanga.  Kitangana,  menia  abu  mu  masanga ; tuhatu  tu’  akua- 
kutaba  azangula  masanga ; atuluka  boxi.  Abixila  bu  fuxi ; ata  ma- 
sanga mu  menia.  Kazundu  uatubuka;  uaii  koxi  a menia;  uabatam’e. 
Tuhatu  tuazuba  kutaba  ; ai’a. 

Kazundu  uatubuka  mu  menia  ; uai’e  mu  sanzala  ia ; ua  di  xib’S. 
Ki  abange  izua  ikuxi,  mon’  a na  Kimanaueze  uibula  Kazundu : 
“ Ial’6,  ku  uendele  ni  mukanda,  kiebi  ? ” Kazundu  uxi : “ Ngana, 
mukanda,  nga  u bene ; k’avutula  lua  njimbu.”  Mon*  a na  Kima- 
nauezs  uxi : “ Ial’6,  uatange  makutu  ; k’uele-ku.”  Kazundu  uxi : 
“ Ngana,  kuene  ku  ngendele,  uandala  kumona.” 

Abange  izua  isamanu ; mon’  a na  Kimanaueze  uasoneka  dingi  o 
mukanda  ua  kuibula  o mukanda  uatuama,  uxi:  “Ngatumu  ku  mi 
sonekena,  enu  na  Kumbi  ni  Mbeji.  O mukanda  uami  uendele ; kana 
ki  mua  ngi  vutuila  o njimbu  ia  kuila,  *tua  ku  xikina,  ba,  tua  ku  di 
tunu.' ” Uazuba  ku  u soneka ; ua  u jika.  Uexana  Kazundu;  ua 
mu  ban’  L Kazundu  ukatuka ; ubixila  bu  fuxi  Uamumata  o mu- 
kanda ; ukutuka  mu  menia ; uabatam’e  bu  hole  ia  fuxi. 

Kitangana,  tuhetu  tu’  akua- kutaba  tuatuluka;  abixila  bu  fuxi. 
Ata  masanga  mu  menia;  Kazundu  uakutuka  mu  disanga.  Azuba 
kutaba ; azangula.  Abandele  ku  uandanda,437  u aleke  Kabube.438 
Abixila  bulu;  abokona  m’o’nzo.  Atula  masanga;  ai’&.  Kazundu 
utubuka  mu  disanga ; ulukula  mukanda.  Ua  u tula  ku  meza  ; uaba- 
tama  mu  hota. 

Kitangana,  na  Kumbi  ubita  m’o’nzo  ia  menia.  Utala  ku  meza : 
mukanda  uala-ku.  U u futununa ; u u tanga.  Mukanda  uxi: 
“Eme,  mon’  a na  Kimanaueze  kia  Tumb’  a Ndala,  nga  ku  ibul’  eie, 
na  Kumbi,  o mukanda  uami,  uatuamene  o kuia.  Kana  k'u  ngi  vu- 
tuila njimbu.”  Na  Kumbi  uxi : “ Enu,  tuhatu,  muala  mu  ia  mu  taba, 
enu  muala  mu  kuambata  o mikanda?”  Tuhatu  tuxi:  “Etu,  ngana, 
kana.”  Na  Kumbi,  pata  ia  mu  kuata ; uabake  mukanda  mu  kaxa. 
Usonekenc  mon’  a na  Kimanaueze,  uxi : “ Eie,  uala  mu  ngi  tumikisa 
o mikanda  ia  kusakana  mon’  ami,  ngaxikina,  ha  kima  eie  muene, 
diiala,  uiza  ni  dixikina  die ; eme  ue  ni  ngi  ku  ijie.”  Uazuba  kuso- 
neka;  uabudika  mukanda.  Ua  u tula  ku  meza;  uai’£.  Kazundu 
utunda  mu  hota ; uanomona  mukanda.  Ua  u mumata ; ubokona  mu 
disanga ; ua  di  xib’e. 


The  Son  of  Kimanaueze . 133 

na  Kimanaueze  kia  Tumb*  a Ndala,  on  earth,  I want  to  marry  with 
the  daughter  of  Lord  Sun  and  Moon.”  Lord  Sun  thinks,  saying  in 
bis  heart : “ Na  Kimanaueze  lives  on  earth ; I am  a man  that  lives 
in  heaven  ; he  who  came  with  the  letter,  who  is  he  ? ” He  put  away 
the  letter  into  the  box ; he  kept  quiet. 

Lord  Sun,  when  he  finished  reading  the  letter,  Frog  got  into  the 
jug.  A while,  the  water  is  out  of  the  jugs ; the  water-girls  lift  the 
jugs  ,*  they  go  down  on  earth.  They  arrive  at  the  well ; they  put  the 
jugs  in  the  water.  Frog  gets  out ; goes  under  water;  hides  himself. 
The  girls  have  finished  bailing  out ; they  go. 

Frog  comes  out  of  the  water;  he  goes  to  his  village;  he  keeps 
quiet.  When  many  days  had  passed,  the  son  of  na  Kimanaueze  asks 
Frog:  “O  fellow,  where  thou  wentest  with  the  letter,  how?”  Frog 
said  : “ Master,  the  letter,  I delivered  it ; they  have  not  yet  returned 
(an)  answer.”  The  son  of  na  Kimanaueze  said  : “ O man,  thou 
toldest  a lie;  thou  didst  not  go  there.”  Frog  said : ‘‘Master,  that 
same  (place)  where  I went,  thou  shalt  see.” 

They  spent  six  days ; the  son  of  na  Kimanaueze  wrote  again  a 
letter  to  ask  about  the  former  letter,  saying : “ I wrote  to  you,  you 
Lord  Sun  and  (Lady)  Moon.  My  letter  went ; not  at  all  did  you 
return  me  an  answer,  saying,  ‘we  accept  thee/  or  ‘we  refuse  thee.’” 
He  finished  writing  it ; he  closed  it.  He  called  Frog ; he  gave  it  to 
him.  Frog  starts ; he  arrives  at  the  well.  He  takes  in  his  mouth 
the  letter;  he  gets  into  the  water;  he  squats  on  bottom  of  the  well. 

A while,  (and)  the  girls,  the  water-carriers,  come  down;  they 
arrive  at  the  well.  They  put  the  jugs  into  the  water;  Frog  gets 
into  a jug.  They  finish  filling;  they  lift  up.  They  go  up  by  the 
cobweb,  which  Spider  had  woven.  They  arrive  in  heaven ; they 
enter  the  house.  They  set  down  the  jugs ; they  go.  Frog  comes 
out  of  the  jug  ; he  spits  out  the  letter.  He  lays  it  on  the  table ; he 
hides  in  the  corner. 

A while,  (and)  Lord  Sun  passes  through  the  room  of  the  water. 
He  looks  on  the  table ; a letter  is  on  it.  He  uncovers  it ; he  reads 
it.  The  letter  says  : “I,  son  of  na  Kimanaueze  kia  Tumb’  a Ndala, 
I ask  thee,  Lord  Sun,  (about)  my  letter,  that  went  before.  Not  at 
all  didst  thou  return  me  an  answer.”  Lord  Sun  said  : “ You,  girls, 
who  always  go  to  fetch  water,  (are)  you  always  carrying  letters?” 
The  girls  said  : “ We,  master,  no.”  Lord  Sun,  doubt  possessed  him  ; 
he  laid  the  letter  into  the  box.  He  writes  to  the  son  of  na  Kima- 
naueze, saying : “ Thou,  who  art  sending  me  letters  about  marrying 
my  daughter,  I agree ; on  condition  that  thou  in  person,  the  man, 
comest  with  thy  first-present ; that  I too  may  know  thee  ” He  fin- 
ished writing;  he  folded  the  letter.  He  laid  it  on  the  table;  he 
went  away.  Frog  comes  out  of  the  comer;  he  takes  the  letter.  He 
puts  it  in  his  mouth ; he  enters  into  the  jug ; keeps  quiet. 


134 


Folk - Tales  of  Angola . 

Kitangana,  menia  abu  mu  masanga ; tuhatu  tueza ; azangula  ma- 
sanga.  Ia  ku  ngoji  ia  Kabube ; atuluka  boxi.  Abixila  bu  fuxi ; ate 
masanga  mu  menia.  Kazundu  utubuka  mu  disanga ; uaii  bu  hole 
ia  fuxi.  Tubatu  tuazuba  kutaba ; tuabande.  Kazundu  uatomboka ; 
ubixila  mu  sanzala  id ; ua  di  xib’e. 

Ngoloxi  ieza,  uxi : “ Ngdbeka  kid  o.  mukanda.”  Ua  u lukula ; 
ubixila  k’o’nzo  ia  mon’  a na  Kimanaueze.  Ubaba  ku  dibitu ; mon’  a 
na  Kimanaueze  uibula,  uxi : “ Nanii  ? ” Kazundu  uxi : “ Erne, 
Mainu  dia  Kazundu.”  Mon*  a na  Kimanaueze  uabalumuka  bu 
hama,  bu  azendelele,  uxi : “ Bokona.”  Kazundu  ubokona ; u mu 
bana  mukanda ; utubuk’6.  Mon*  a na  Kimanaueze  u u futununa ; u 
u tanga.  Ki  a di  kundu  na  Kumbi,  kia  mu  uabela ; uxi : “ Kazundu, 
manii  kidi  ki£  ki  a ng’  ambelele,  uxi  * uandala  kumona  ku  ngendele.’  ” 
Ua  di  xib’e  ; uazekele. 

Kimenemene,  uanomona  makuinii-a-uana  a mukuta ; uasoneka  mu- 
kanda, uxi : “ Enu,  na  Kumbi  ni  Mbeji,  dixikina  di  diz’  odio ; erne 
ngaxala  mu  kenga  o kilembu.  Enu  koko,  ngi  tumikisienu  o suilu  ia 
kilembu.”  Uazuba  mukanda ; uexana  Mainu  dia  Kazundu.  Ueza ; 
ua  mu  bana  mukanda  ni  itadi,  uxi : “ Ambata.” 

Mainu  dia  Kazundu  uzangula ; ubixila  bu  fuxi.  Uabokona  koxi  a 
fuxi ; ua  di  xib’e.  Kitangana,  tuhatu  tuatuluka ; tuta  masanga  mu 
menia ; Kazundu  uabokona  mu  disanga.  Tuhatu  tuazuba  kutaba ; 
tuzangula.  Tubandela  ku  uandanda ; abixila  m’o’nzo  ia  menia. 
Atula  masanga ; ai’d. 

Kazundu  utubuka  mu  disanga  ; uatula  mukanda  ku  meza  ni  itadi. 
Uaii , uabatama  mu  hota.  Kitangana,  na  Kumbi  ueza  m’o’nzo  ia 
menia ; usanga  mukanda  ku  meza.  Ua  u nomona  ni  itadi ; uotange. 
TJtangela  muhetu  e o njimbu,  iatundu  ku  holome;  muhetu  e uaxi- 
kina. 

Na  Kumbi  uxi:  “Uala  mu  kuiza  ni  mikanda,  ki  ngu  mu  ijfa;  o 
kudia  ku£  ngu  ku  lambesa  kiebi  ?”  O muhetu  6 uxi : “Tu  ku  lamba 
ngoho,  ni  tutula  ku  meza,  kuene  kuala  mu  kala  o mikanda.”  Na 
Kumbi  uxi:  “ Kiauaba.”  Ajiba  mama  ia  sanji;  a i teleka.  Ngo- 
loxi ieza;  alambe  funji.  Atula  makudia  ku  meza;  ajika-ku.  Kazu- 
ndu ueza  ku  meza  ; uadi  makudia.  Uai’e  mu  hota ; ua  di  xib’e. 

Na  Kumbi  usoneka  mukanda,  uxi : “ Eie,  holome  ami,  dixikina,  di 
ua  ngi  tumikisa,  ngatambula.  O suilu  ia  kilembu,  u ngi  bana  saku 
ia  itadi.”  Uazuba  mukanda;  ua  u tula  ku  meza;  uai.  Kazundu 
utunda  mu  hota  ; uakatula  mukanda.  Uakutuka  mu  disanga ; uaze- 
kele. 


The  Son  of  Kimanaueze . 135 

A while,  the  water  is  out  in  the  jugs ; the  girls  come ; they  lift 
the  jugs.  Now  (they  go)  to  the  cord  of  Spider;  they  get  down  on 
earth.  They  arrive  at  the  well ; they  put  the  jugs  into  the  water. 
Frog  gets  out  of  the  jug ; goes  to  the  bottom  of  the  well.  The  girls 
have  done  filling;  they  go  up.  Frog  goes  ashore;  he  arrives  in 
their  village  ; he  keeps  quiet. 

The  evening  come,  he  said : “ Now  I will  take  the  letter.”  He 
spat  it  out ; he  arrived  at  the  house  of  the  son  of  na  Kimanaueze. 
He  knocks  at  the  door ; the  son  of  na  Kimanaueze  asks,  saying : 
“Who?"  Frog  says:  “I  am  Mainu  the  Frog.”  The  son  of  na 
Kimanaueze  got  up  from  bed,  where  he  had  reclined,  saying : “ Come 
in.”  Frog  went  in ; he  delivered  him  the  letter ; he  went  out.  The 
son  of  na  Kimanaueze  he  uncovers  it ; he  reads  it.  What  Lord  Sun 
announces,  it  pleases  him;  says;  “Frog,  why,  (it  was)  his  truth  he 
told  me,  saying,  ‘thou  shalt  see  where  I went.’  ” He  paused ; slept. 

Morning,  he  took  forty  macutas;  wrote  a letter,  saying:  “You, 
Lord  Sun  and  Moon,  the  first-present  is  coming  here ; I remain  to 
seek  for  the  wooing-present.  You  there,  ye  send  me  the  amount 
of  the  wooing-present.”  He  finished  the  letter ; called  Mainu  the 
Frog.  He  came ; he  gave  him  the  letter  and  the  money,  saying : 
“ Carry.” 

The  Frog  starts,  he  arrives  at  the  well.  He  enters  under  the 
well ; he  keeps  quiet.  A while,  (and)  the  girls  come  down ; they 
put  the  jugs  in  the  water ; Frog  enters  into  a jug.  The  girls  have 
finished  filling;  they  take  up.  They  go  up  by  the  cobweb;  they 
arrive  in  the  room  of  the  water.  They  set  down  the  jugs ; they  go. 

Frog  gets  out  of  the  jug ; he  puts  down  the  letter  on  the  table 
with  the  money.  He  went ; hid  in  the  corner.  A while,  (and)  Lord 
Sun  comes  into  the  room  of  the  water ; he  finds  the  letter  on  the 
table.  He  takes  it  with  the  money ; he  reads  it.  He  tells  his  wife 
the  news  that  came  from  the  son-in-law  ; his  wife  assents. 

Lord  Sun  says  ; “ Who  is  coming  with  the  letters.  I do  not  know 
him ; his  food,  how  shall  it  be  cooked  ? ” His  wife  said  : “ We  will 
cook  it  anyhow,  and  put  (it)  on  the  table,  where  are  usually  the  let- 
ters.” Lord  Sun  said  : “Very  well.”  They  kill  a mother  hen  ; they 
cook  it.  Evening  comes  ; they  cook  the  mush.  They  set  the  eat- 
ables on  the  table  ; they  shut  (the  door).  Frog  comes  to  the  table ; 
he  eats  the  victuals.  He  goes  to  the  corner ; he  keeps  quiet. 

Lord  Sun  writes  a letter,  saying : “ Thou,  son-in-law  (of)  mine, 
the  first-present,  which  thou  hast  sent  me,  I have  received.  The 
amount  of  the  wooing-present,  thou  shalt  give  me  a sack  of  money.” 
He  finished  the  letter ; he  laid  it  on  the  table ; went.  Frog  came 
out  of  the  corner ; took  the  letter.  He  entered  the  jug ; slept. 


136  Folk- Tales  of  Angola. 

Kimenemene,  tuhatu  tuanomona  masanga ; atuluka  boxi.  Abi- 
xila bu  fuxi ; ate  masanga  mu  menia.  Kazundu  uatomboka  mu  di- 
sanga. Tuhatu  tuazuba  o kutaba;  abande. 

Kazundu  uatubuka  mu  menia ; ubixila  mu  sanzala  ia.  Ubokona 
m’o’nzo  i£ ; unang’e.  Kumbi  diafu  ; ngoloxi  iatuluka  ; uxi : “ Nga- 
beka  kia  mukanda.”  Uakatuka ; ubixila  k’o’nzo  ia  mon’  a na  Kima- 
naueze.  Ubaba  ku  dibitu  ; mon’  a na  Kimanaueze  uxi : “ Nanii  ? ” 
Kazundu  uxi : “Eme  Mainu  dia  Kazundu.”  Uxi:  “Bokona.”  Ka- 
zundu uabokona ; uabana  mukanda ; uatubuk’6.  Mon’  a na  Kima- 
naueze ufutununa  mukanda ; uotange  ; iu  uobake. 

Uabange  izua  isamanu ; uatenesa  o saku  ia  kitadi.439  Uixana 
Kazundu ; Kazundu  ueza.  Mon’  a na  Kimanaueze  uasoneka  mu- 
kanda, uxi : “ Enu,  makou’  ami,  kilembu  ki  kiz’  okio ; hinu  eme 
muene,  ngimona  o kizua  kia  kubenga  mukaji  ami.”  O mukanda,  ua 
u bana  Kazundu,  ni  itadi. 

Kazundu  uakatuka ; ubixila  bu  fuxi.  Uabokona  koxi  a menia ; 
uasuam’e.  Kitangana,  akua-kutaba  atuluka;  abixila  bu  fuxi.  Ate 
masanga  mu  menia ; Kazundu  uabokona  mu  disanga.  Azuba  ku- 
taba ; azangula.  Abandele  ku  uandanda  ua  Kabube  ; abixila  bulu. 
Atula  masanga  m’o’nzo  ia  menia ; atundu-ku.  Kazundu  utomboka 
mu  disanga;  utula  mukanda  ku  meza,  ni  itadi.  Uaii  mu  hota; 
uasuam’e. 

Na  Kumbi  uiza  m’o’nzo  ia  menia ; usanga  mukanda  ni  itadi.  Ua- 
katula ; uidika  mukaji  e,  na  Mbeji,  o itadi.  Na  Mbeji  uxi:  “ Kia- 
uaba.”  Akuata  seseme440  ia  ngulu  ; a i jiba.  Alambekudia;  atula 
ku  meza;  ajika-ku.  Kazundu  ueza  mu  dia;  uadi.  Uazuba ; uabo- 
kona mu  disanga ; uazekele. 

Kimenemene,  akua-kutaba  azangula  masanga  ; atuluka  boxi.  Abi- 
xila bu  fuxi ; aboteka  masanga  mu  menia.  Kazundu  uatundu  mu 
disanga ; uasuam’e.  Azuba  kutaba ; abanda  bulu.  Kazundu  uato- 
mboka; ubixila  mu  sanzala  il  Ubokona  m’o’nzo  ie;  ua  di  xib’£; 
uazekele. 

Kimenemene,  utangela  mon’  a na  Kimanaueze,  uixi : “ Na  velu,  ku 
ngendele,  kilembu  nga  a bana ; atambula.  A ngi  lambela  seseme  ia 
ngulu ; eme  ngadi.  O kiki,  eie  muene  umona  o kizua  kia  kuia  mu 
benga.”  Mon’  a na  Kimanaueze  uixi : “ Kiauaba.”  Akal’d ; kuinii 
dia  kizua  ni  iadi. 

Mon’  a na  Kimanaueze  uxi : “ Ngabindemena  atu,  aia  mu  ngi  be- 
ngela  o dibanga ; ki  nga  a mono.  Exi,  ‘ ki  tutena  kuia  bulu.’  O 
kiki,  ngibanga  kiebi,  eie  Kazundu?”  Kazundu  uxi:  “ Na  velu  iami, 


The  Son  of  Kimanaueze . 137 

Morning,  (and)  the  girls  take  the  jugs  ; they  go  down  to  the  earth. 
They  arrive  at  the  well ; they  put  the  jugs  into  the  water.  Frog  got 
out  of  the  jug.  The  girls  finished  filling  ; they  went  up. 

Frog  went  out  from  the  water ; he  arrived  in  their  village.  He 
enters  into  his  house ; he  waits.  The  sun  is  gone ; evening  has 
come  down ; he  says  : “ I will  now  bring  the  letter.”  He  started ; 
arrived  at  the  house  of  the  son  of  na  Kimanaueze.  He  knocks  at 
the  door ; the  son  of  na  Kimanaueze  says  : “ Who  ? ” Frog  says  : 
“ I am  Mainu  the  Frog.”  Says  he : “ Come  in.”  Frog  went  in  ; he 
gave  the  letter ; he  went  out.  The  son  of  na  Kimanaueze  uncovers 
the  letter ; he  reads  it ; now  he  sets  it  aside. 

He  spent  six  days ; he  has  completed  the  sack  of  money.  He 
called  Frog ; Frog  came.  The  son  of  na  Kimanaueze  wrote  a letter, 
saying  : “ You,  my  parents-in-law,  the  wooing-present  comes  here ; 
soon  I myself,  I shall  find  a day  to  bring  home  my  wife.”  The  let- 
ter, he  gave  it  to  the  Frog,  with  the  money. 

Frog  started ; he  arrived  at  the  well.  He  went  in  under  water ; 
he  hid.  A while,  (and)  the  water-carriers  came  down ; they  arrived 
at  the  well.  They  put  the  jugs  into  the  water ; Frog  entered  into 
a jug.  They  finished  filling ; they  take  up.  They  go  up  by  the 
cobweb  of  Spider;  they  arrive  in  heaven.  They  set  down  the  jugs 
in  the  room  of  the  water;  they  go  out.  Frog  gets  out  of  the  jug ; 
he  lays  down  the  letter  in  the  table  with  the  money.  He  goes  into 
the  corner ; he  hides. 

Lord  Sun  comes  into  the  house  of  the  water ; he  finds  the  letter 
and  the  money.  He  takes  them ; he  shows  the  money  to  his  wife, 
Lady  Moon.  Lady  Moon'  says;  “Very  well.”  They  take  a young 
hog ; they  kill  it.  They  have  cooked  the  food ; they  set  (it)  down 
on  table ; shut  (the  door).  Frog  came  to  eat ; he  ate.  He  finished  ; 
entered  into  the  jug ; slept. 

Morning,  (and)  the  water-carriers  take  up  the  jugs  ; they  get 
down  on  earth.  They  arrive  at  the  well ; they  dip  the  jugs  into  the 
water.  Frog  gets  out  of  the  jug ; he  hides.  They  finish  filling  ; go 
up  to  heaven.  Frog  went  ashore ; he  arrived  in  their  village.  He 
entered  his  house  ; kept  quiet ; slept. 

Morning,  he  tells  the  son  of  na  Kimanaueze,  saying;  " Young 
master,  where  I went,  I gave  them  the  wooing-present;  they  re- 
ceived it.  They  cooked  me  a young  hog ; I ate.  Now,  thou  thy- 
self shalt  choose  the  day  of  going  to  bring  her  home.”  The  son 
of  na  Kimanaueze  said : “ Very  well.”  They  lived  on ; ten  days  and 
two. 

The  son  of  na  Kimanaueze  said : “ I need  people,  to  go  to  bring 
home  the  bride  for  me;  I find  them  not.  They  say,  *we  cannot 
go  to  heaven/  Now,  how  shall  I do,  thou,  Frog  ? ” Frog  said ; 


138  Folk- Tales  of  Angola. 

di  xibe  d ; eme  ngasoko-ko,  o kuia  mu  mu  benga.”  Mon*  a na  Kima- 
naueze  uixi : “ Eie  k’utena.  Eie  uatena  kid  kuambata  mikanda  ; ha 
ku  mu  benga,  k’utena.”  Kazundu  uxi  dingi : “ Na  velu,  di  xibe  6 ; 
k’ubindame  ngoho.  Eme  muene  ngitena  kuia  mu  benga ; k’u  ngi 
tende.”  Mon*  a na  Kimanaueze  uxi : “ Nga  ku  tale/'  Uakatula 
huta;  uabana  Kazundu. 

Kazundu  ukatuka ; ubixila  bu  fuxi.  Ubokona  mu  fuxi ; uabatam’e. 
Kitangana,  akua-kutaba  atuluka;  abixiia  bu  fuxi.  Aboteka  masanga; 
Kazundu  uabokona.  Atabe ; abande  bulu.  Abixiia  m’o’nzo  ia  me- 
nia ; atula  masanga ; ai’d.  Kazundu  utubuka  mu  disanga ; uasuama 
mu  hota.  Kumbi  difua;  mu  ngoloxi  ia  usuku,  Kazundu  utunda 
m’o’nzo  ia  menia ; uia  ni  kukenga  m’o’nzo  mu  azekele  mon’  a na 
Kumbi.  U mu  sanga,  iu  uazeka.  U mu  lokola  disu  ; ulokola  dingi 
diamukud.  Ua  a kutu  bu  dilesu ; ueza  m’o’nzo  ia  menia,  mu  hota  ie. 
Uabatam’d,  uazekele. 


Kimenemene,  atu  oso  abalumuka ; mon’  a na  Kumbi  k’atena  kuba- 
lumuka.  A mu  ibula : “ Eie  k’ubalumuka?  ” Uxi : “ O mesu  a ngi 
badikinia ; kt  ngitena  kutala.”  Pai  d ni  manii  a exi : “ Ihi  ibanga 
kiki  ? Muene  mazd  k’a  di  tende.” 

Na  Kumbi  uazangula  akunji  aiadi,  uxi:  “Ndenu  ku  Ngombo, 
muazambule  mon’  ami,  uala  mu  kata  o mesu/’  Akatuka;  abixiia 
ku  mukua-Ngombo.  A a zalela;  mukua-Ngombo  uatubula  kita.441 
Akua-kuzambula  k’atumbula  mahaxi;  exi  ngoho:  “Tueza  mu  tu 
zambula.”  Mukua-Ngombo444  utala  mu  kita,  uxi:  “ Mahaxi  a mi 
beka ; o uala  mu  kata,  muhetu ; o mahaxi  a mu  kate,  mesu.  Enu 
mueza,  a mi  tumu ; k’enu  mua  di  ijila  ku  muxima  uenu.  Mahezu 
enu/’  Akua-muzambu 444  exi:  “ Kidi.  Tala  kid,  kioso  kiabeka  o 
kukata.”  Mukua-Ngombo  utala  dingi,  uxi : “ Muene  muhetu,  uala 
mu  kata,  kilua  asakana ; a mu  mono  ngoho.  O ngan'  e,  ua  mu  zue- 
lesa,  muene  uatumikisa  o uanga,  uxi : 4 Muhetu  ami  eze ; ha  k’eza, 
ufua/  Enu,  mueza  mu  taha,  ka  mu  bekienu  kua  munume  abu- 
luke.  Mahezu  enu.”  Akua-muzambu  axikina;  abalumuka.  Asanga 
na  Kumbi ; a mu  tudila  jinjimbu  ja  Ngombo.  Na  Kumbi  uxi:  “Kia- 
uaba;  tuzeke.  Mungu  a mu  tulula  boxi.”  O Kazundu,  uala  mu 
hota  id,  iu  uivua  ioso,  i ala  mu  di  kunda.  Azekele. 


Kimenemene,  Kazundu  uabokona  mu  disanga.  Akua-kutab’  eza; 
azangula  masanga.  Atuluka  boxi ; abiiila  bu  fuxi.  Ate  masanga 
mu  menia ; Kazundu  uatundu  mu  disanga.  Uabatam’e  koxi  a fuxi. 
Akua-kutaba  abande. 


The  Son  of  Kimanaueze . 139 

“ My  young  master,  be  quiet ; I am  equal  to  it,  to  go  and  bring  her 
home.”  The  son  of  na  Kimanaueze  said:  “Thou  canst  not.  Thou 
couldst  indeed  carry  the  letters,  but  bring  her  home  thou  canst  not.” 
Frog  said  again:  “Young  master,  be  quiet;  be  not  troubled  for 
naught.  I indeed  am  able  to  go  and  bring  her  home ; do  not  despise 
me.”  The  son  of  na  Kimanaueze  said : “ Let  me  try  thee.”  He 
took  victuals  ; he  gave  to  Frog. 

Frog  starts ; he  arrives  at  the  well.  He  gets  into  the  well ; he 
hides.  A while,  the  water-carriers  come  down ; they  arrive  at  the 
well.  They  dip  in  the  jugs;  Frog  enters.  They  have  filled;  they 
go  to  heaven.  They  arrive  in  the  room  of  the  water ; they  set  down 
the  jugs ; they  go.  Frog  gets  out  of  the  jug ; he  hides  in  the  corner. 
The  sun  set ; in  the  evening  of  the  night,  Frog  went  out  of  the  room 
of  the  water ; he  went  seeking  in  the  room  where  slept  the  daughter 
of  Lord  Sun.  He  finds  her  asleep  here.  He  takes  out  one  of  her 
eyes ; he  takes  out  again  the  other.  He  tied  them  up  in  a handker- 
chief ; he  came  in  the  room  of  the  water,  in  his  corner.  He  hid ; 
slept. 

Morning,  all  people  got  up.  The  daughter  of  Lord  Sun  cannot 
get  up.  They  ask  her : “ Dost  thou  not  get  up  ? ” She  says  : “ (My) 
eyes  are  closed;  I cannot  see.”  Her  father  and  mother  say: 
“What  may  cause  this ? Yesterday,  she  did  not  complain.” 

Lord  Sun  takes  up  two  messengers,  saying : “Go  to  Ngombo,  to 
divine  (about)  my  child,  who  is  sick  as  to  the  eyes.”  They  start; 
they  arrive  at  the  Ngombo-man’s.  They  spread  for  them  ; the 
Ngombo-man  takes  out  the  paraphernalia.441  The  divining  people,442 
(they)  do  not  let  know  the  disease ; they  say  only  : “We  have  come 
to  be  divined.”  The  Ngombo-man  looks  into  the  paraphernalia, 
says  : “ Disease  has  brought  you ; the  one  who  is  sick  is  a woman ; 
the  sickness  that  ails  her,  the  eyes.  You  have  come,  being  sent; 
you  have  not  come  of  your  own  will.  I have  spoken.”  The  divining 
people  said:  “Truth.  Look  now  what  caused  the  ailment.”  The 
Ngombo-man  looks  again ; says : “ She,  the  woman,  who  is  sick,  is 
not  yet  married  ; she  is  chosen  only.  Her  master,  who  bespake  her, 
he  sent  the  spell,443  saying,  i my  wife,  let  her  come ; if  she  does  not 
come,  she  shall  die/  You,  who  came  to  divine,  go,  bring  her  to 
her  husband,  that  she  may  escape.  I have  spoken.”  The  divining 
men  444  assented ; they  got  up.  They  find  Lord  Sun  ; they  report 
him  the  words  of  Ngombo.444  Lord  Sun  said : “ All  right.  Let  us 
sleep;  to-morrow  they  shall  take  her  down  to  the  earth.”  Frog 
being  in  his  corner,  he  hears  all  that  they  are  saying.  They  slept. 

(At)  morning,  Frog  got  into  the  jug;  the  water-carriers  come; 
they  take  up  the  jugs.  They  descend  to  the  earth ; they  arrive  at 
the  well.  They  put  the  jugs  into  the  water;  Frog  came  out  of  the 
jug.  He  hid  under  the  well.  The  water-carriers  went  up. 


140 


Folk  - Tales  of  Angola. 

Na  Kumbi  uambela  Kabube,  uxi : “ Leka  uandanda  ua  dikota, 
katdboxi;  manii  lelu  o kutulula  mon’  ami  boxi.”  Kabube  ualeka ; 
uazuba.  Ala  mu  nanga. 

O Kazundu  uatubuka  mu  fuxi ; uia  mu  sanzala  id.  Usanga  mon’  a 
na  Kimanaueze,  uxi : “ Na  velu  d ! dibanga  die  lelu  diza.”  Mon’  a 
na  Kimanaueze  uxi:  “Tunda  baba,  ial’d ! u mukua-makutu.”  Ka- 
zundu uxi : “ Ngana,  kidi  kiene.  Nganda  ku  ku  bekela  nd  mu  ngo- 
loxi  ia  usuku.”  A di  xib’d. 

Kazundu  uavutuka  bu  fuxi;  uakutuka  mu  menia;  ua  di  xib’e. 
Kumbi  diafu ; mon’  a na  Kumbi  a mu  tulula  boxi.  A mu  tula  bu 
fuxi ; abande  a. 

Kazundu  utomboka  mu  fuxi ; uambela  mon’  a muhatu,  uxi : “ Erne 
muene  ngu  mukunji  ue ; tuie  ngd  ku  beka  kud  ngan’  enu.”  Kazu- 
ndu ua  mu  vutuilamesu  d;  akatuka.  Abokona  m’o’nzo  ia  mon*  a na 
Kimanaueze.  Kazundu  uxi : “Na  velu  d ! banga  did  didi.”  Mon' a 
na  Kimanaueze  uxi : “Tana-ku  ! Mainu  dia  Kazundu/’ 

Mon’ a na  Kimanaueze  asakana445  ni  mon’  a na  Kumbi  ni  Mbeji; 
akal’d.  Ene  oso  alembuele  kuia  bulu ; ua  ki  tena,  Mainu  dia  Ka- 
zundu. 

Ngateletele  kamusoso  kami.  Mahezu. 


XIV. 

DIBANGA  NI  HUEDI  JE. 

Ngateletele  kamusoso. 

Mon’  a diiala  uene  ni  pange  jd  jiuana  ja  mala;  tanu  muene.  Ua- 
muene  muhatu ; ua  mu  benga.  Dibanga  diazeka  izua  iuana  ia 
ubanga;  a di  tubula.  Uate  imbia  ia  funji  bu  jiku  j'ualambe  funji; 
iabi.  Uakandula  ngalu  ia  ngan’ d ; uakandula  dingi  ngalu  ia  huedi 
jd  jiuana.  Uai  mu  ku  a bekela. 

Huedi  jd  jixi : “Ha  tudia  o funji  id,  tu  tumbule  majin’  etu.”  O 
muhatu  uxi:  “Majin’ enu  ki  ngejia.”  Exi : “Ha  k’uejfa,  ambata 
funji  id.”  Ua  i zangula;  ueza  naiu  m’o’nzo  id.  Adi  funji  id,  ni 
diiala  ni  muhatu;  azekele. 

Kimenemene,  ualambe  dingi  o funji.  Uai  mu  ku  i bekela  o huedi 
je.  Huedi  j'd  jixi:  “Ha  tudia  o funji  id,  tu  tumbule  o majin’  etu.” 
Muhatu  uxi : “ Majin’  enu  ki  ngejfa.”  Exi : “ Zangula  funji  id.” 
Uazangula;  ubokola  m’o’nzo  ie.  Adi  funji  id.  O muhatu  uala  mu 


A Bride  and  her  Brother s-in-Law.  14 1 

Lord  Sun  tells  Spider,  saying : “ Weave  a large  cobweb,  down  to 
the  earth;  for  to-day  is  the  taking  down  of  my  daughter  to  the 
earth.”  Spider  wove ; finished.  They  are  passing  time. 

Frog  got  out  of  the  well ; he  goes  to  their  village.  He  finds  the 
son  of  na  Kimanaueze,  says : “ O young  master ! thy  bride,  to-day 
she  comes.”  The  son  of  na  Kimanaueze  says  : “ Begone,  man,  thou 
art  a liar.”  Frog  says : “ Master,  truth  itself.  I will  bring  her  to 
thee  in  the  evening  of  the  night.”  They  kept  quiet. 

Frog  returned  to  the  well ; he  got  into  the  water ; he  was  silent. 
The  sun  set ; the  daughter  of  Lord  Sun,  they  take  her  down  to  the 
earth.  They  leave  her  at  the  well ; they  go  up. 

Frog  gets  out  of  the  well ; he  tells  the  young  woman,  saying : “ 1 
myself  am  thy  guide ; let  us  go  that  I bring  thee  to  your  master.” 
Frog  returned  to  her  her  eyes ; they  started.  They  enter  the  house 
of  the  son  of  na  Kimanaueze.  Frog  says  : “ O young  master  1 thy 
bride  (is)  here.”  The  son  of  na  Kimanaueze  said  : “ Welcome  f 
Mainu  the  Frog.” 

The  son  of  na  Kimanaueze  married  with  the  daughter  of  Lord 
Sun  and  (Lady)  Moon ; they  lived  on.  They  all  had  given  up  going 
to  heaven ; who  could  (do)  it  (was)  Mainu  the  Frog. 

I have  told  my  little  story.  Finished. 


XIV. 


A BRIDE  AND  HER  BROTHERS-IN-LAW. 

Let  me  tell  a little  tale. 

A young  man  had  four  brothers  ; the  fifth  (was)  himself.  He  saw 
a girl ; he  married  her.  The  bride  slept  the  four  days  of  brideship  ; 
they  brought  her  out.  She  set  the  pot  of  mush  on  the  fire ; she 
cooked  the  mush  ; it  is  done.  She  took  out  the  dishful  of  her  mas- 
ter ; she  took  out  moreover  the  dishful  of  her  four  brothers-in-law. 
She  went  to  bring  (it)  them. 

Her  brothers-in-law  said  : “ If  we  eat  thy  mush,  tell  us  our  names.” 
The  woman  said : “ Your  names,  I know  them  not.”  They  said : 
“ If  thou  knowest  them  not,  take  away  thy  mush.”  She  took  it  up ; 
went  with  it  into  her  house.  They  ate  their  mush,  both  the  man 
and  the  woman ; they  slept 

(In)  morning,  she  cooked  again  the  mush.  She  went  to  bring  it 
to  her  brothers-in-law.  Her  brothers-in-law  said:  “If  we  eat  thy 
mush,  tell  us  our  names.”  The  woman  said:  “Your  names,  I do 
not  know  them.”  They  said  : “Take  up  thy  mush.”  She  took  up ; 


142 


Folk - Tales  of  Angola . 

xingeneka:  “O  huedi  jamijala  mu  di  tunaofunji  iami.  Eme  muene 
ki  ngeji'a  majin’  d.”  Azekele. 

Kuaki;  anange.  Utula  mu  kumbi  dia  ngoloxi,  muhatu  uano- 
mona  mbombo,446  uxi : “ Ngiia  mu  zuka.”  Uabixila  bu  kinu ; uate 
mbombo  mu  kinu  ; umateka  kuzuka.  Kanjila  katula  mu  muxi,  uala 
bu  kinu.  Kanjila  kala  mu  kuimba,  kexi : 


“ Kuddi  zai  dzi, 

K’u  zi  zi  mazin’  d ? 

Hulakana,  ngu  ku  dmbel’d  I 
Utud ! 

Hulakana,  ngu  ku  dmbel’d ! 

O Tumba  Sikundu ; 

O Tumba  Sikundu  Muna  ! 

Hulakana,  ngu  ku  dmbel’d ! 

Utudl 

Hulakana,  ngu  ku  dmbel’d ! 

O Tumba  Kaulu; 

O Tumba  Kaulu  Mund ! 

Hulakana,  ngu  ku  dmbel’d ! 

Utud ! 

Hulakana,  nga  ku  dmbel’d ! ” 447 

Mon’  a muhatu  uatakula  muixi  boxi ; uanomona  ditadi ; uakaie 
kanjila,  uxi:  “Kala  mu  ngi  bakela  jinguzu.”448  Kanjila  kai.  Ua- 
zuku ; mbombo  iabi. 

Uazangula ; uabokona  m’o’nzo.  Uate  imbia  ia  funji  bu  jiku ; iabi. 
Uakandula  ngalu  jiiadi ; uazangula,  ubekela  huedi  j£.  Huedi  j£  jixi : 
“Tu  tumbule  majin*  etu.**  Uxi : u Ki  ngi  m’ejfa,  majin*  enu.*’  Exi : 
“Ambata  funji  id.”  Uazangula;  uabokona  m*o*nzo.  Adi  funji  id; 
azekele. 

Kimenemene,  uazangula  dingi  o mbombo ; uabixila  bu  kinu  ; uate 
mbombo  mu  kinu.  Uazangula  muixi ; umateka  kuzuka.  Kanjila 
katula  dingi,  kexi : 

**  Kuddi  zai  dz!, 

K’u  zf  zi  mazin’  & ? 

Hulakana,  ngu  ku  dmbel’d ! 

Utud ! 

Hulakana,  ngu  ku  dmbel’d ! 

O Tumba  Sikdndu; 

O Tumba  Sikundu  Mund! 

Hulakana,  ngu  ku  dmbel’d ! 

Utud ! 

Hulakana,  ngu  ku  dmbel’d  1 
O Tumba  Kaulu ; 


A Bride  and  her  Br other s-in-Lazv. 


*43 


entered  her  house.  They  ate  their  mush.  The  woman  is  thinking : 
“ My  brothers-in-law  keep  on  refusing  my  mush.  I indeed  do  not 
know  their  names.”  They  slept. 

It  dawned  ; they  spent  the  day.  Arriving  at  the  hour  of  evening, 
the  woman  took  the  mbombo,446  saying  : “ I will  go  to  pound.”  She 
arrived  at  the  mortar;  she  put  the  mbombo  into  the  mortar;  she 
begins  to  pound.  A little  bird  alights  on  the  tree,  that  is  near  the 
mortar.  The  little  bird  begins  to  sing,  saying : 

“ Thy  brothers-in-law  these, 

Thou  knowest  not  their  names  ? 

Listen,  I will  tell  thee ! 

She  pounds ! 

Listen,  I will  tell  thee ! 

(One  is)  Tumba  Sikundu  ; 

(One  is)  Tumba  Sikundu  Mund! 

Listen,  I will  tell  thee ! 

She  pounds ! 

Listen,  I will  tell  thee ! 

(One  is)  Tumba  Kaulu; 

(One  is)  Tumba  Kaulu  Mun£ ! 

Listen,  I will  tell  thee ! 

She  pounds ! 

Listen,  I have  told  thee ! ” 447 

The  young  woman  threw  the  pestle  on  the  ground;  she  took  a 
stone  ; she  chased  the  bird,  saying : “ It  is  making  me  noise.”  The 
little  bird  went.  She  has  pounded ; the  mbombo  is  finished. 

She  takes  up  ; enters  into  the  house.  She  set  the  pot  of  mush  on 
the  fire ; it  is  done.  She  takes  out  two  dishfuls  ; she  takes  (it)  up, 
brings  (it)  to  her  brothers-in-law.  Her  brothers-in-law  say : “ Tell 
us  our  names.”  She  says  : “ I know  (them)  not,  your  names.”  They 
say : “ Take  (away)  thy  mush.”  She  took  it  up  ; she  entered  the 
house.  They  ate  their  mush  ; they  slept. 

Morning,  she  took  up  again  the  mbombo ; she  arrived  at  the 
mortar ; she  put  the  mbombo  into  the  mortar.  She  has  taken  up 
the  pestle ; she  begins  to  pound.  The  little  bird  alights  again,  say- 
ing: 

“ Thy  brothers-in-law  these, 

Thou  knowest  not  their  names  ? 

Listen,  I will  tell  thee ! 

She  pounds ! 

Listen,  I will  tell  thee ! 

(One  is)  Tumba  Sikundu; 

(One  is)  Tumba  Sikundu  Mund ! 

Listen,  I will  tell  thee  ! 

She  pounds ! 

Listen,  I will  tell  thee ! 

(One  is)  Tumba  Kaulu ; 


144 


Folk-  Tales  of  Angola. 

O Tumba  Kaiilu  Mund ! 

Hulakana,  ngu  ku  dmbel’d ! 

Utud ! 

Hulakana,  nga  ku  dmbel’^ ! ” 

Muhatu  ua  ka  kaie.  Ki  azuba  o kukaia,  uxingeneka  ki  ala  mu 
kuimba  o kanjila.  Uxi : “ Kala  mu  ngi  tangela  o majin’  a huedi 
jiami ; o kiki  ngatukumuka ! ” Uazuku ; mbombo  iabi. 

U£za  m’o’nzo ; uate  funji  bu  jiku.  Ua  i lambe ; iabi.  Uaka- 
ndula ; uia  mu  ku  a bekela.  Exi : “Ha  tudia  funji  id,  tu  tumbule 
majin’  etu.”  Muhatu  uxi:  “O  iu,  Tumba  Sikundu;  o id,  Tumba 
Sikundu  Mund ; o iu,  Tumba  Kaulu ; o iu  Tumba  Kaulu  Mund.” 
Huedi  je  jolela;  atambula  o funji  id;  adi.  Muene  ueza  m’o'nzo  ie; 
akal’a,  ni  ngan’d. 

O mon’  a diiala  uasakenene  o rmjbatu  &.  O diiala  uakexile  ni  pange 
jiuana.  O muhatu,  ua  mu  sakonene,  k’ejidile  majin'd.  Ki  eie  mu 
zuka,  kanjila  ka  mu  tangelele  majina  a huedi  j& 

Ngateletele  kamusoso  kami.  MaberiL 


XV. 

O JIHOJI  NI  KIMONA-NGOMBE. 

O jihoji  mu  ngongo  jatunga.  Muvu  umoxi,  nzala  ieza  mu  ngo- 
ngo.449  Kana  kuma  ku  adia. 

O jihoji  jixi;  “Tubanga  kiebi?  O nzala  iavulu.  O mutu  u£ne 
ni  jingombe  jd.  Tuia-ku  kuebi?  Buala  dikanga  ria  fundu460  imoxi 
ng6.”  Azangula ; abixila  mu  kanga. 

O munzangala  ua  hoji  ia  muhatu  uakituka  mutu.  A mu  zuika 
kiambote ; a mu  tokola  kiambote.  A mu  bana  jindunge,  exi:  "Ubita 
bu  sanzala  ia  iuna,  uala  ni  jingombe  javulu ; muene,  jina  die  ngana 
Kimona-ngombe  kia  na  Mbua.461  Eie,  ki  ubita-bu,  uamba  kiki: 
* Ngala  mu  ia  kua  pange  ami,  uatunga  kuku.’  O ngana  Kimona- 
ngombe  kia  na  Mbua,  muene,  ki  a ku  mona,  ud  ku  zuelesa  pala  ku 
ku  sakana.  O ki  anda  ku  ku  sakana,  eie  u mu  jiba ; etu  tukuate  o 
jingombe  pala  kudia.” 

O munzangala  ua  hoji  iataia.  Uakutuka  kid  mu  njila.  Uabixila 
bu  kanga  dia  Kimona-ngombe ; u mu  sanga  uaxikama  bu  muelu  ua 
’nzo. 


i45 


The  Lions  and  Kimona-ngombe. 

(One  is)  Tumba  Kaulu  Muni ! 

Listen,  I will  tell  thee ! 

She  pounds ! 

Listen,  I have  told  thee ! ” 

The  woman  chased  it.  When  she  had  chased,  she  thinks  what 
the  little  bird  is  always  singing.  She  says  : “ It  was  telling  me  the 
names  of  my  brothers-in-law ; now  I perceive  ! n She  has  pounded ; 
the  mbombo  is  finished. 

She  came  into  the  house;  she  put  the  mush  on  the  fire.  She 
cooked  it ; it  is  done.  She  took  out ; went  to  bring  them.  They 
said : “ If  we  shall  eat  thy  mush,  tell  us  our  names/’  The  woman 
said:  '‘This  one  (is)  Tumba  Sikundu;  this  one,  Tumba  Sikundu 
Muna;  this  one,  Tumba  Kaulu;  this  one,  Tumba  Kaula  Mund.” 
Her  brothers-in-law  laughed ; they  accepted  their  mush ; ate.  She 
came  to  her  house ; they  lived  on,  with  her  master. 

A young  man  married  his  wife.  The  man  had  four  brothers. 
The  woman,  whom  he  had  married,  knew  not  their  names.  When 
she  went  to  pound,  a little  bird  told  her  the  names  of  her  brothers- 
in-law. 

I have  told  my  little  tale.  Finished. 


XV. 

THE  LIONS  AND  KIMONA-NGOMBE. 

The  lions  in  the  land  settled.  One  year,  famine  came  in  the 
world.449  There  was  no  place  (where)  to  eat. 

The  lions  said  : “ How  shall  we  do  ? Hunger  is  great.  Man  has 
always  his  cattle.  How  shall  we  get  there  ? It  is  the  distance  of 
one  camp 460  only.”  They  start ; arrive  in  outskirts. 

A youth  of  a she-lion  turned  into  a human  being.  They  dressed 
her  finely ; they  trimmed  her  hair  nicely.  They  give  her  instruc- 
tions, saying : “ Thou  shalt  pass  through  the  village  of  him  who 
has  many  cattle ; his  name  is  ngana  Kimona-ngombe  kia  na  Mbua.451 
Thou,  when  thou  shalt  pass,  shalt  say  this : ‘ I am  going  to  my 
brother,  who  lives  yonder.’  Ngana  Kimona-ngombe  kia  na  Mbua, 
he,  when  he  will  see  thee,  he  will  talk  to  thee,  to  marry  thee.  When 
he  will  thee  marry,  thou  shalt  kill  him,  that  we  may  catch  the  cattle 
to  eat.” 

The  young  lioness  assented.  She  took  at  once  the  road.  She 
arrives  outside  of  Kimona-ngombe’s ; she  finds  him  seated  on  the 
threshold  of  the  house. 


146  Folk - Tales  of  Angola . 

Muene  ua  mu  ibudixile : “ Eie,  u mon’  a muhatu,  uala  mu  ia 
kuebi?”  O muhatu  uavutuila,  uxi:  “Ngala  mu  ia  mu  menekena 
pange  ami.  Ngabuila  ; a ngi  bane  tumenia,  nginue.”  A mu  bana. 
O ngana  Kimona-ngombe  ua  mu  ibudisa  dingi,  uxi : “ Eie,  mon’  a 
muhatu,  uasakana  kid  ? ” O muene  uxi : “ Kilua  ngisakana.”  Ua 
mu  tesele  maka ; o muhatu  uaxikina.  Uxi:  “Ngiie  hanji  ku  bata, 
ngatangele  adi  ami.  Ngiza  mu  izua  iiadi.” 

Uabixila  ku  bata  did;  uatangela  akua,  kuma:  “Kimona-ngombe 
ua  ngi  zuelesa  ku  ngi  sakana.”  Akua  exi : “Kiauaba,”  O muhatu 
uazeka  izua  iiadi ; io  uavutuka  ku  diiala ; ua  mu  sange.  A mu 
jibila  hombo  ; uadi.  A mu  tungila  o’nzo  ; uabokona. 

O diiala,  ngana  Kimona-ngombe,  uxi : " Ngiia  mu  zeka  m’o’nzo  ia 
dibanga.”  O mon’  e,  a mu  vuala  ni  na  mvuale,  jina  die  Ndala  ja 
Kimona-ngombe  kia  na  Mbua,  mon’a  ndenge  hanji,  uanienganana  pai 
d,  uxi:  “Ngazeka  ni  papaii.”  Kuala  manii  d uxi:  “O  pai  enu  uala 
mu  ia  mu  zeka  m’o’nzo  ia  dibanga;  eie,  tuzeke  n’eme.”452  O mona 
nguai£;  uala  mu  didila  pai  d.  Pai  d uaxikina:  “O  mona  ua  ngi 
nienganana ; ngiia  n’e.”  463 

Abixila  m’o’nzo  ia  dibanga ; axikama  bu  hama.  O dibanga  uxi : 
“ O mbanza  ueza  ni  mona.”  O mbanza  uxi : “ O mon’  ami  ua  ngi 
nienganana ; ngue  kuxala  kua  manii  d.”  Azeka.  O diiala  uazeka 
ni  mon’  e boxi.454 

Abixila  mu  kaxi  ka  usuku.  O muhatu  ubalumuka  bu  hama ; uaki- 
tuka  hoji;  uamesena  kukuata  o diiala.  O mona,  uazeka  ku  ema  dia 
diiala,  ua  mu  mono.  Uabalumuna  pai  d,  uxi : “ Papaii,  boxi  bala  mu 
lumata.”  Pai  a uabalumuka.  O hoji  iakituka  muhatu. 

Kuma  kuaki.  Anange  dikumbi.  Ngoloxi  iamukud  ieza.  Diiala 
ni  mon’  £ eza  mu  zeka.  O muhatu  uxi : “ Mbanza,  o mona  ua  ku 
balumuine  kia  mu  usuku ; palahi  ueza  n’e  dingi  ? ” O mbanza  ua 
mu  ambela,  uxi : “ Mon’  ami  ua  ngi  nienganana.”  Azeka, 

O muhatu  uiva  k’o’xi  id,  ku  atundu,  ala  mu  mu  ixana : “ Eie  uaia 
mu  dia  Kimona-ngombe  kia  na  Mbua,  k’uiz’a  ? ” O muhatu  ha  utaia, 
uxi : 

“ Hombo  ia  Kimona-ngombe  iazeka ; 

Mubika  ua  Kimona-ngombe  uazeka ; 

Sanji  ia  Kimona-ngombe  iazeka; 

Ngulu  ia  Kimona-ngombe  iazeka; 

Mbudi  ia  Kimona-ngombe  iazeka; 

Muene  Kimona-ngombe  uazeka ; 


The  Lions  and  Kimona-ngombe . 147 

He  asked  her:  “Thou,  young  woman,  art  going  where?"  The 
woman  replied,  saying:  “I  am  going  to  visit  my  brother.  I am 
tired ; let  them  give  me  a little  water,  that  I may  drink.”  They 
give  her.  Ngana  Kimona-ngombe  asks  her  again,  saying : “Thou, 
young  woman,  art  thou  married  already  ? ” She  says : “ Not  yet 
(am)  I married.”  He  made  her  proposal ; the  woman  accepted. 
She  says : “ Let  me  go  home  first,  that  I tell  my  parents.  I shall 
come  in  two  days.” 

She  arrived  at  their  home ; she  told  the  others,  saying : “ Kimona- 
ngombe  has  talked  to  me,  to  marry  me.”  The  others  say : “That  is 
good.”  The  woman  slept  two  days;  then  she  returned  to  the  man  ; 
she  found  him.  They  killed  for  her  a goat;  she  ate.  They  built 
her  a house ; she  entered. 

The  man,  ngana  Kimona-ngombe,  says:  “I  will  go  to  sleep  in 
the  house  of  the  bride.”  His  son,  begotten  with  the  head-wife,  his 
name  (is)  Ndala  ja  Kimona-ngombe  kia  na  Mbua,  a child  yet,  hangs 
on  to  his  father,  saying:  “ I will  sleep  with  papa.”  Then  his  mother 
says : “ Thy  father  is  going  to  sleep  in  the  house  of  the  bride ; thou, 
let  us  sleep  with  me.”  452  The  child  will  not ; he  is  crying  after  his 
father.  His  father  consents:  “The  child  is  hanging  on  to  me ; I 
will  go  with  him.”  463 

They  arrive  in  the  house  of  the  bride ; they  sit  on  the  bed.  The 
bride  says : “The  chief  has  come  with  a child.”  The  chief  said: 
“ My  child  was  hanging  on  to  me ; he  would  not  stay  with  his 
mother.”  They  lie  down.  The  man  lies  down  with  his  son,  on  the 
ground.454 

They  arrive  in  middle  of  night.  The  woman  gets  up  on  bed ; 
she  turns  a lioness ; she  wants  to  catch  the  man.  The  son,  who  is 
lying  behind  the  man,  he  sees  her.  He  rouses  his  father,  saying : 
“Father,  on  the  ground,  it  is  biting.”  His  father  got  up.  The 
lioness  turned  a woman. 

Day  shone.  They  spent  the  day.  Another  evening  is  come. 
The  man  and  his  son  come  to  sleep.  The  woman  says : “ O chief, 
the  child  has  aroused  thee  already  in  the  night ; why  dost  thou 
come  with  him  again?”  The  chief  speaks  to  her,  saying:  “My 
son  was  hanging  on  to  me.”  They  sleep. 

The  woman  hears  in  her  country,  whence  she  came,  (how)  they 
are  calling  her : “ Thou,  who  wentest  to  kill  Kimona-ngombe  kia  na 
Mbua,  art  thou  not  coming  ? ” The  woman  then  answers,  saying : 

“ The  goat  of  Kimona-ngombe  is  asleep ; 

The  slave  of  Kimona-ngombe  is  asleep; 

The  hen  of  Kimona-ngombe  is  asleep ; 

The  pig  of  Kimona-ngombe  is  asleep ; 

The  sheep  of  Kimona-ngombe  is  asleep; 

Himself  Kimona-ngombe  is  asleep  ; 


148 


Folk - Tales  of  Angola . 

Ndala  ja  Kimona-ngombe  k’ene  kilu  mu  polo,  pdu! 

Ndala  ja  Kimona-ngombe  k’ene  kilu  mu  polo,  puu ! ” 

O muhatu,  ki  embila  kiki,  uakituka  hoji;  uamesena  kukuata  o 
diiala. 

O mona  uazeka  ku  ema  dia  diiala,  u mu  balumuna,  uxi : “ Papaii, 
balumuka,  boxi  bala  mu  lumata.”  O pai  d u mu  vutuila : “ Inzo 
ia  ube;  ihi  ilumata  boxi?”  O mona  uxi:  “Boxi  bala  mbanze  ni 
mandu.”  O pai  d ua  mu  vutuila  dingi : “ Eie,  mona,  uala  ni  ma- 
kutu ; erne  ki  ngala  mu  kuiva.”  455  Azeka  dingi  katangana  kofele. 

O muhatu  uivua  akud,  ala  mu  mu  ixana:  “ Uaia  mu  dia  Kimona- 
ngombe  kia  na  Mbua,  k’uiz’a  ? ” O muene  utambujila,  uxi : 

“ O hombo  ia  Kimona-ngombe  iazeka ; 

O mubika  ua  Kimona-ngombe  uazeka 

O sanji  ia  Kimona-ngombe  iazeka ; 

O mbudi  ia  Kimona-ngombe  iazeka ; 

O ngulu  ia  Kimona-ngombe  iazeka ; 

O muene  Kimona-ngombe  uazeka ; 

O N dala  ja  Kimona-ngombe  k’ene  kilu  mu  polo,  ptiu ! 

O Ndala  ja  Kimona-ngombe  k’ene  kilu  mu  polo,  puu  1 n 

O Ndala  uabalumuka  ku  ema  dia  pai  si  uxi : “ Papaii,  balumuka ! 
mu  o’nzo  muala  kiama  1”  O pai  d,  njinda  ja  mu  kuata,  uxi : “Tuie, 
nga  ku  beka  kua  manii  enu.  Ua  ngi  fidisa456  o kilu.” 

Atubuka  bu  kanga  mu  kaxi  ka  usuku.  O mona  ha  uambela 
pai  d bu  kanga,  uxi : “ O muhatu  6 uala  mu  kituka  kiama.”  O pai  d 
uakuata  jipata,  uxi : “ Mon’  ami,  uazuela  makutu.”  O mona  uxi : 
“Kidi  muene,  papaii.  Tuvutuke  m’o’nzo ; eie  uazeka  makutu,  u 
mu  tale.”  Avutuka;  azeka. 

O muhatu  uxi : “ O mona,  uendele  kid  mu  mu  beka  ku  & manii  d, 
palahi  uvutuka  dingi?”  O diiala  uxi:  “Mona  ngue.”  Azeka.  O 
diiala  ua  di  futu  o mulele  mu  mutue ; uala  mu  tala. 

O muhatu  uivua  ia  a mu  ixana  k’o’xi  id,  exi : “ Uaia  mu  dia 
Kimona-ngombe  kia  na  Mbua,  k’uiz’a  ? ” Muene  utambujila,  uxi : 


“ O hombo  ia  Kimona-ngombe  iazeka ; 

O mubika  ua  Kimona-ngombe  uazeka; 

O sanji  ia  Kimona-ngombe  iazeka ; 

O ngulu  ia  Kimona-ngombe  iazeka ; 

O mbudi  ia  Kimona-ngombe  iazeka; 

O muene  Kimona-ngombe  uazeka  makutu ; 

O Ndala  ja  Kimona-ngombe  k’ene  kilu  mu  polo,  pdu ! ” 


149 


The  Lions  and  Kim ona-ngo?n be. 

Ndala  ja  Kimona-ngombe  has  no  sleep  on  face,  pooh  ! 

Ndala  ja  Kimona-ngombe  has  no  sleep  on  face,  pooh ! ” 

The  woman,  after  singing  this,  turned  a lioness ; she  wanted  to 
catch  the  man. 

The  son,  who  was  lying  behind  the  man,  rouses  him,  saying  : 
“ Father,  arise,  on  the  ground,  it  is  biting/’  His  father  replies : 
“The  house  is  new;  what  (can)  bite  on  the  ground?”  The  son 
says:  “On  the  ground  are  roaches  and  maggots.”  His  father 
answers  him  again:  “Thou,  child,  hast  lies;  I am  not  listening.”455 
They  sleep  again  a little  while. 

The  woman  hears  the  others,  who  are  calling  her : “ Thou  who 
wen  test  to  kill  Kimona-ngombe  kia  na  Mbua,  art  thou  not  coming  ? ” 
She  then  responds,  saying : 

“ The  goat  of  Kimona-ngombe  is  asleep ; 

-r  The  slave  of  Kimona-ngombe  is  asleep ; 

The  hen  of  Kimona-ngombe  is  asleep ; 

The  sheep  of  Kimona-ngombe  is  asleep ; 

The  pig  of  Kimona-ngombe  is  asleep ; 

Himself  Kimona-ngombe  is  asleep ; 

Ndala  ja  Kimona-ngombe  has  no  sleep  on  face,  pooh ! 

Ndala  ja  Kimona-ngombe  has  no  sleep  on  face,  pooh ! ” 

Ndala  stood  up  behind  his  father,  saying:  “Father,  get  up!  in 
house  there  is  a wild  beast.”  His  father,  anger  possessed  him,  he 
said : “ Let  us  go,  that  I bring  thee  to  thy  mother.  Thou  disturbest 
my  sleep.” 

They  get  outside  in  midst  of  night.  The  son  then  tells  his  father 
outside,  saying:  “Thy  wife  has  been  turning  a wild  beast.”  His 
father  has  doubts,  says  : “ My  son,  thou  tellest  lies.”  The  son  says  ; 
“ Truth  itself,  father.  Let  us  return  into  the  house ; thou  shalt 
sleep  falsely,  to  see  her.”  They  return  ; lie  down. 

The  wife  says : “ The  child,  thou  wen  test  already  to  bring  him  to 
his  mother,  why  does  he  return  again?”  The  man  says:  “The 
child  would  not  (stay).”  They  lie  down.  The  man  covers  himself 
with  the  cloth  on  head ; he  is  looking. 

The  woman  hears  them  who  call  her  in  her  country,  saying: 
“ Thou,  who  wentest  to  kill  Kimona-ngombe  kia  na  Mbua,  art  thou 
not  coming  ? ” She  answered,  saying  : 

“ The  goat  of  Kimona-ngombe  is  asleep ; 

The  slave  of  Kimona-ngombe  is  asleep ; 

The  hen  of  Kimona-ngombe  is  asleep ; 

The  pig  of  Kimona-ngombe  is  asleep; 

The  sheep  of  Kimona-ngombe  is  asleep ; 

Himself  Kimona-ngombe  is  asleep,  falsely; 

(But)  Ndala  ja  Kimona-ngombe  has  no  sleep  on  face,  pooh ! ” 


150  Folk - Tales  of  Angola. 

O muhatu  ha  ukituka  hoji ; uamesena  kukuata  o diiala.  Kimona* 
ngombe  ua  mu  mono ; uaxikina  ki  azuela  Ndala : “ Ndala  uazuela 
kidi.”  Uabalumuka  m'  usuku,  uxi : “ Mon’  ami,  tuie,  ngd  ku  beka 
kud  manii  enu ! **  Atubuka  bu  kanga.  O Ndala  a mu  bokuesa 
m*o*nzo  ia  manii  d.  O ngana  Kimona-ngombe  uambela  o sanzala 
iS  n'  abik'  e m*  usuku  ueniu,  uxi : “ Zenu,  mute  inzo  mu  tubia.  O mu- 
hatu, nga  mu  sakana  kindaula,  uala  mu  kituka  hoji.,,  Akondoluesa  o 
inzo  ioso  mu  tubia.  Muhatu  uajokotela  m’o’nzo.  Kuma  kuaki. 

Kiaxalela  kala  kiki : “ O kuvuala  kidi.”  467  O ngana  Kimona- 
ngombe,  muhatu  uejile  ku  mu  jiba ; o mon’  £,  Ndala,  muene  ua  mu 
bele  o mueniu. 

Mahezu. 


XVI. 

MUSUDI  NI  A-MULOMBE. 

Ngateletele  Musudi  a Tumba,  uasudile  matemu  £,  uxi;  “Ngiia 
ku  a sumbisa.” 

Uakatuka;  ubixila  bu  sanzala.  Uasange  a-Mulombe468  a Nganzu, 
uxi;  “ Sumbenu  matemu!'*  A-Mulombe  a Nganzu  exi:  “Tu 
xile-u;45*  hinu  utakana  o sela.  Tuia  mu  dia  o jingoma ; eie  uiza 
bu  mbeji  ia  katatu.”  Musudi  uaxikina ; ua  a bana  matemu  ene  oso. 

Uai'6  ku  bata  die.  Uabange  jimbeji ; ubixila  bu  mbeji  ia  katatu. 
Uxi;  “Iene  o mbeji,  i a ngi  bele  a-Mulombe  a Nganzu.  Ngiia  kid 
mu  takana  sela  iamb’*  Uakatuka ; ubixila  bu  sanzala.  Ene  oso,  ua 
a sange.  “Ngi  futienu  kid  0 sela  iami!”  A-Mulombe  a Nganzu 
exi ; “Nanii  ua  mu  bana  matemu  6 ? **  Musudi  a Tumba  uxi : “Enu 
muene.*'  A-Mulombe  a Nganzu  exi : “ Hondo,  ku  mu  sula ; mbondo, 
ku  mu  tumuna.461  Mutu  a mu  ila  nganji;  k'uile  ngoho  ‘enu,  enu.' 
Etu  ene  oso,  tuala  baba,  etu  a-Mulombe  a Nganzu.  Polo  jetu  jene 
jimoxi ; kolo462  ietu  iene  imoxl  Moso463  ua  mu  bele  matemu  6,  u 
mu  tumbula,  uxi:  *u  na  Petele,  ba  na  Lumingu,'  n’a  ku  futa  matemu 
e.”  Musudi  a Tumba,  mu  tulu  mua  mu  xiti;  k’amono  ki  dbanga  ni 
ki  dzuela.  Uxingeneka,  uxi : “ Ngiia  mu  mi  kolela.” 464 


Uakatuk*  £ ; iu  ku  bata  dte.465  Uazekele.  Kimenemene,  uxi : 
“ Ngiia  mu  ku  a xitala.”  Uabixila  kud  na  Katete,  uxi : “ Ngaxi- 
tala  a-Mulombe  a Nganzu.  A ngi  dia  matemu  ami ; ngud  ku  ngi 
futa.'*  Katete  uxi:  “Kiauaba."  Uatumu  kuexana.  Ene  oso  eza, 
ni  bene  ndondd ! Musudi  a Tumba  uxi : “ Eme  muene  nga  mi  xitala 
pala  ku  ngi  futa  o matemu  ami.’* 


The  Blacksmith  and  the  Blackbirds . 151 

The  woman  then  turns  a lioness ; she  wants  to  catch  the  man. 
Kimona-ngombe  saw  her ; he  believed  what  Ndala  said : “ Ndala 
spoke  the  truth.”  He  arose  in  the  night,  saying:  “My  child,  let 
us  go,  that  I bring  thee  to  thy  mother ! ” They  get  outside.  Ndala, 
they  put  him  into  the  house  of  his  mother.  Ngana  Kimona-ngombe 
tells  the  village  and  his  slaves  that  same  night,  saying : “ Come  to 
set  the  house  on  fire.  The  woman,  whom  I married  just  now,  keeps 
turning  a lioness.”  They  surround  the  house  with  fire.  The  woman 
is  roasted  in  the  house.  The  day  breaks. 

It  remains  like  this:  “Begetting  is  truth.”  457  Ngana  Kimona- 
ngombe,  a woman  was  going  to  kill  him  ; his  child,  Ndala,  he  saved 
his  life. 

The  end. 


XVI. 

THE  BLACKSMITH  AND  THE  BLACKBIRDS. 

I will  tell  of  Blacksmith ; who  had  forged  his  hoes  (and)  said : “ I 
will  go  to  sell  them.” 

He  started ; arrived  in  village.  He  finds  the  Blackbirds,458  says : 
“ Buy  some  hoes ! ” The  Blackbirds  say : “ Leave  them  ; later  on 
thou  canst  fetch  the  wax.  We  will  go  to  empty  the  hives ; thou 
shalt  come  in  the  third  month.”  Blacksmith  consented;  he  gave 
them  the  hoes,  all  of  them. 

He  went  to  his  home.  He  spent  months ; arrives  at  the  third. 
Says : “ This  is  the  month,  that  the  Blackbirds  gave  me.  I will  go 
now  to  fetch  my  wax.”  He  started ; arrives  in  village.  They  all, 
he  found  them.  “Pay  me  now  my  wax!”  The  Blackbirds  say: 
“To  whom  didst  thou  give  thy  hoes?”  Blacksmith  says:  “Your- 
selves ! ” The  Blackbirds  say : “ The  baobab-fibre  is  to  be  ham- 
mered ; the  baobab  is  to  be  peeled.461  A person  is  to  be  named, 
So  and  So;  do  not  say  only  * yourselves/  We  all  of  us,  who  are 
here,  we  are  Blackbirds.  Our  faces  are  alike ; our  color  is  alike. 
Whoever  (it  was)  thou  gavest  him  thy  hoes,  thou  shalt  name  him, 
saying,  ‘thou  na  Petele,  or  na  Lumingu that  he  may  pay  thee  for 
thy  hoes.”  The  Blacksmith,  it  chokes  him  in  the  breast ; he  finds 
not  what  he  shall  do,  nor  what  he  shall  say.  He  thinks,  says : “ I 
am  going  to  summon 464  you.” 

He  started  ; here  (he  is)  at  home.  He  slept.  Morning,  he  says : 
“I  will  go  to  summon  them.”  He  arrives  at  Lord  Katete’s,  saying: 
“ I summon  the  Blackbirds.  They  owe  me  my  hoes ; they  refuse 
to  pay  them.”  Katete  says:  “Very  well.”  He  sent  to  call  them. 
They  all  come,  and  there,  what  blackness ! Blacksmith  said : “ I 
myself,  I summoned  you  to  pay  me  (for)  my  hoes.” 


152  Folk  - Tales  of  A ngola . 

Na  Katete  uxi : “ Enu,  a-Mulombe  a Nganzu,  palahi  ki  mufutu 
Musudi  a Tumba?”  A-Mulombe  a Nganzu  exi:  “Ngana,  kidi. 
Hondo,  ku  mu  sula ; mbondo,  ku  mu  tumuna.  Mutu  u mu  tumbula, 
uxi : * nganji  ua  ngi  di  o kima  kiami.’  Etu  ene  oso,  tuatena  baba ; 
muene,  Musudi  a Tumba,  iu  uaxikam’  6,  anomone  o mutu,  uoso  ua 
mu  di  o matemu  e.  Etu,  a-Mulombe  a Nganzu,  tuazuba  kufunda. 
Eie,  na  Katete,  mukulu  466  mu  jinjila,  mahezu.” 

Na  Katete  uxi:  “ Mulonga  ua  ngi  bonzo  467  ku  u468  batula.  Eie, 
Musudi  a Tumba,  tumbula  muoso  ua  mu  bele  matemu  d.”  Musudi 
a Tumba  uxi : “A-Mulombe  a Nganzu.’ ’ A-Mulombe  a Nganzu  exi : 
“ Etu  tuatena ; eie,  Musudi  a Tumba,  sola  muoso  ua  mu  bele  matemu 
d,  n'  a ku  futa.”  Musudi  a Tumba  k’atena  ku  mu  tumbula.  Na 
Katete  uxi : “ Ki  ngitena  ku  u batula.”  Ua  di  xib’  e. 

Katangana,  Kadiembe  ueza.  Uatula  mu  muxi,  uxi : “ Maka-hi, 
muala  mu  zuela  ? ” Musudi  a Tumba  uxi : “ A-Mulombe  a Nganzu 
a ngi  dia  matemu  ami ; ngua  ku  ngi  futa.  Ene,  nga  a xitala.”  Exi : 
“ Ki  tu  ku  dia  matemu.” 

Kadiembe  uxingeneka,  uxi : “Erne  ngiz’o,  ngu  u batule.”  Uatuka; 
uai  koko.  Katangana,  iu  uiza.  Uatula  dingi  mu  muxi,  uxi:  “Eie, 
Musudi  a Tumba,  iu,  mu  kute ! iu,  mu  kute ! iu,  mu  kute!  id,  mu 
kute ! ” Musudi  a Tumba  ua  a kutu. 

Ia  a di  tukulula,469  exi : “ Erne  ngadi.”  Iu  uxi : “ Erne,  k’eme. 
Ngi  jitule,  nga  ku  kuatela  muku’a  kongo  did.”  Ene  oso,  a a kutu, 
a mu  futu  o sela  ie ; makongo  abu. 

Mulonga  ua  Musudi  a Tumba,  uabele  matemu  £ kua  a-Mulombe 
a Nganzu  ; kizua  ki  ejile  mu  kufutisa,  a di  tunine  a ; uabatula  o mu- 
longa, Kadiembe.  Ki  ene  mu  dila,  exi:  “Diembe  diala  mu  dila.” 
Manii  kana.  Udne  mu  batula  mulonga  ua  Musudi  a Tumba. 

Mahezu. 


XVII. 

MUTU  NI  MBAXI. 

Ngateletele  Mbaxi  a Koka.470 

Mutu  a Lubi  la  Suku  uakuatele  o Mbaxi  mu  iangu ; ueza  n’e  bu 
sanzala.  Exi : “ Tu  i jibienu  ! ” 

Exi : “Tu  i jiba  kiebi? ” Exi : “ Tu  i tenda  ni  makua.”  Mbaxi  u 
a vutuila,  uxi : 

“ Mbaxi  a Koka, 

Ni  Kua  a Koka; 

Dikua  k’a  ngi  di  kama.” 


Man  and  Turtle . 


153 

Na  Katete  says:  “You,  Blackbirds,  why  do  you  not  pay  Black- 
smith ? 0 The  Blackbirds  say : “ Master,  truth.  The  fibre,  they 
hammer  it ; the  baobab,  they  peel  it.461  The  man,  he  shall  name 
(one),  saying,  * So  and  So,  he  owes  me  my  thing.’  We  all,  we  are 
here  in  full ; he,  Blacksmith,  who  is  sitting  here,  let  him  take  out 
the  one  whosoever  owes  him  his  hoes.  We,  Blackbirds,  have  fin- 
ished pleading.  Thou,  na  Katete,  chief  among  birds,  finished.” 

Na  Katete  says : “ The  case  is  to  me  hard  to  decide.  Thou, 
Blacksmith,  name  the  one  to  whom  thou  gavest  thy  hoes.”  Black- 
smith said  : “The  Blackbirds.”  The  Blackbirds  say  : “We  are  com- 
plete ; thou,  Blacksmith,  take  out  the  one  to  whom  thou  gavest  thy 
hoes,  that  he  (may)  pay  thee.”  Blacksmith  cannot  name  him.  Na 
Katete  says  : “ I cannot  decide  it.”  He  is  silent. 

(That)  moment,  Turtle-dove  comes.  She  alights  on  a tree,  says: 
“ What  dispute  are  you  debating  ? ” Blacksmith  says : “ The  Black- 
birds, they  owe  me  for  my  hoes ; they  refuse  to  pay  me.  I have 
summoned  them.”  They  say  : “ We  do  not  owe  thee  any  hoes.” 

Dove  thinks,  says : “ I am  coming  directly  to  decide  it.”  She 
flew ; went  yonder.  A moment,  here  she  comes.  She  alights  again 
on  the  tree,  says  : “ Thou,  Blacksmith,  this  one,  bind  him  J this  one, 
bind  him ! this  one,  bind  him ! this  one,  bind  him ! ” Blacksmith 
bound  them. 

These  confess,  saying:  “I  owe  (them).”  This  one  says:  “I  (do) 
not.  Untie  me,  that  I catch  thee  (thy)  debtor.”  They  all>  who 
were  bound,  paid  him  his  wax ; the  debts  are  finished. 

The  dispute  of  Blacksmith,  who  gave  his  hoes  to  Blackbirds  ; the 
day  when  he  came  to  make  them  pay,  they  denied  (it) ; who  decided 
the  case,  (was)  Dove.  When  she  is  cooing,  they  say : “ Dove  is 
cooing.”  But  not  so.  She  is  judging  the  case  of  Blacksmith. 

Finished. 


XVII. 

MAN  AND  TURTLE. 

Let  me  tell  of  Turtle  of  Koka. 

Man  of  Lubi  la  Suku  caught  a Turtle  in  the  bush;  he  came  with 
it  to  the  village.  They  said  : “ Let  us  kill  it ! ” 

Some  people  said  : “ How  shall  we  kill  it  ? ” They  said  : “ We 
shall  cut  it  with  hatchets.”  Turtle  replied,  saying : 

“ T urtle  of  Koka, 

And  hatchet  of  Koka ; 

Hatchet  not  kills  me  * bit.”470 


154  Folk- Tales  of  Angola . 

Atu  exi:  “ Tu  mu  jiba  n’ihi  ? ” Amoxi  exi:  “Tu  mu  jiba  ni 
matadi.”  Mbaxi,  uoma  ua  mu  kuata,  uxi : “ Ngandala  kufua.”  Uxi 
mu  kanu  :471 

“ Mbaxi  a Koka, 

Ni  Tadi  a Koka; 

Tadi  k’a  ngi  di  kama.” 

Atu  exi : “ Tu  mu  tienu  mu  tubia ! ” Mbaxi  uxi : 

“Mbaxi  a Koka 
Ni  Tubia  a Koka; 

Tubia  k’a  ngi  di  kama. 

Ku  kunda  diami, 

Kuala  kala  tadi ; 

Ki  ku  tena 
Kutata  tubia.” 

Atu  exi : " Tu  mu  jiba  ni  jipoko.”  Mbaxi  uxi : 

“ Mbaia  a Koka, 

Ni  Poko  a Koka; 

Poko  k’a  ngi  di  kama.” 

Atu  exi:  “IaT  tu  mu  banga  kiebi?  Tu  mu  jiba  kiebi?”  Id 
exi:  “Tu  mu  takulienu  bu  dijfa  dia  menia.”  Mbaxi  uxi:  “Aiud! 
ngafu  6 ! Ngibanga  kiebi  ? ” Atu  exi : “ Eua ! Tuamono  kioso  ki 
tu  mu  jiba ! ” 

A mu  ambata;  abixila  n’&  ku  ngiji.  A mu  takula  bu  dijfa. 
Mbaxi  uakoboka;  kitangana,  uatumbuka.  Iu  uala  mu  zoua  ni  kui- 
mba : 

“ Mu  menia,  mu  embu  dietu ! 

Mu  menia,  mu  embu  dietu  1 ” 

Atu  exi : “ A ! Mbaxi  ua  tu  tobesa.  Tuejile  ku  mu  jiba  ni  dikua, 
uxi  ‘dikua  ki  di  ngi  di  kima.’  Tua  mu  tumbula  ku  mu  takula  mu 
menia,  uxi  ‘ngandala  kufua.’  Tueza,  tua  mu  takula  mu  menia; 
manii  tua  mu  bulula.” 

Kiabekesa  Mbaxi  kukala  mu  menia:  atu  ejile  ku  mu  jiba;  muene, 
iu  uadimukine. 

Mahezu. 


Man  and  Turtle . 


155 

The  people  said:  “What  shall  we  kill  him  with?”  Some  said: 
“We  shall  kill  him  with  stones.”  Turtle,  fear  grasped  him,  he  said : 
“ I am  going  to  die.”  He  says  by  mouth : 471 

“ Turtle  of  Koka, 

And  stone  of  Koka  ; 

Stone  will  not  kill  me  a bit.” 

The  people  said : “ Let  us  cast  him  into  the  fire ! ” Turtle  said : 

“ Turtle  of  Koka 
And  fire  of  Koka ; 

Fire  will  not  kill  me  a bit. 

On  my  back, 

It  is  like  stone ; 

Not  there  can 
Catch  on  fire.” 

The  people  said : “We  will  kill  him  with  knives.”  Turtle  said : 

M Turtle  of  Koka, 

And  knife  of  Koka ; 

Knife  will  not  kill  me  a bit.” 

The  people  said : “ This  fellow,  how  shall  we  do  ? how  shall  we 
kill  him  ? ” These  said  : “ Let  us  cast  him  into  the  depth  of  water.” 
Turtle  said : “ Woe  ! I shall  die  there  ! How  shall  I do  ? ” The 
people  said : “We  have  it ! We  have  found  the  way  we  can  kill 
him ! ” 

They  carry  him ; they  arrive  with  him  at  the  river.  They  cast 
him  into  the  depth.  Turtle  dives ; (after)  a while  he  emerges. 
There  he  is  swimming  and  singing: 

“In  water,  in  my  home ! 

In  water,  in  my  home ! ” 

The  people  said:  “Oh!  Turtle  has  fooled  us.  We  were  going 
to  kill  him  with  hatchets,  he  says,  ‘hatchet  will  not  kill  me  a bit.* 
We  spoke  of  casting  him  into  the  water,  he  says,  ‘ I am  going  to 
die.’  We  came,  we  cast  him  into  the  water;  but  we  saved  him.” 

(This  is)  what  caused  the  T urtle  to  live  in  the  water : the  people 
were  going  to  kill  him  ; (but)  he  was  shrewd. 

End. 


15* 


Folk -Tales  of  Angola . 


XVIII. 

NIANGA  DIA  NGENGA  NI  NA  NGO. 

Nianga  dia  Ngenga  uzangula  uta  ue,  uxi : “ Ngiia  mu  mbole.** 
Uabixila  mu  tutu,  uaniange  ; k’amono  xitu,  uxi : “ Ngii’ami.” 

Ki  alunga  ku  bata,  usanga  na  Ngo,  a mu  badika  bu  pandanda  ia 
muxi.  Ki  amono  Nianga,  uxi:  “Tata  Nianga,  ngi  sukumune!” 
Nianga  uxi : “ Ihi  ia  ku  bange  kiki  ? ” Uxi : “ Ngi  sukumune  hanji; 
ngu  ku  ambela.” 

Nianga  ua  mu  katuile-bu ; ua  mu  tula  boxi.  Uxi : “ Nzamba  ua 
ngi  badika  bu  pandanda  ia  muxi.  Tata,  a mu  bana  mueniu,  a mu 
bela-ku.472  Ngakuata  izua  iiadi  bu  muxi ; ngi  bane  kakudia.”  Nia- 
nga uxi : “ Kudia  ngu  ku  sanga  kuebi  ? **  Uxi : “ Kuoso-kuoso.” 

Nianga  uazangula  o imbua  ie;  ua  i bana  na  Ngo.  Na  Ngo  uedi, 
uxi : “ K!  ngekuta.”  O Nianga  uzangula  dingi  imbua  iamuku£ ; 
uebana  na  Ngo.  Iu  uadi,  uxi:  “Hanji  ki  ngekuta**  Nianga  dia 
Ngenga  uazangula  dingi  patonona ; ua  mu  bana-iu.  Na  Ngo,  ki  edi, 
uxi : “ Hanji  ki  ngekuta.** 

Kabulu  uiza;  u a sanga  mu  zuela,  uxi:  “Ihi  mua  di  kuatela?** 
Nianga  uxi : “ Na  Ngo,  nga  mu  sange  bu  pandanda  ia  muxi.  Uxi : 
* ngi  katule-bu ! * Nga  mu  katuia.  Uxi  * ngi  bane  kudia ! ’ Nga  mu 
bana  o jimbua  jami  jiiadi  ni  patonona  iami.  Uxi  *ngi  bane  dingi 
kudia.’  lene  tua  di  kuatel’  eil” 

Kabulu  uxi:  “Na  Ngo  akale  hanji  bu  muxi,  buoso  bu  akexile; 
ngitale.**  Na  Ngo  uavutuka  bu  muxi,  bu  akexile.  Kabulu  uasa- 
nduka  mu  kanga ; uexana  Nianga.  Uxi : “ Eie,  Nianga,  uatoba. 
Na  Ngo  kiama,  uene  mu  kuat*  atu.  Eie,  ua  mu  sukumuna  bobo, 
uamesenene  ku  ku  dia.  Mu  loze.** 

Nianga  ha  uloza  na  Ngo. 

Mahezu  . . . “aNzambi.” 


Nianga  dia  Ngenga  and  Leopard . 


157 


XVIII. 

NIANGA  DIA  NGENGA  AND  LEOPARD. 

Nianga  dia  Ngenga  takes  up  his  gun,  saying : “ I will  go  a-hunt- 
ing.”  He  has  reached  the  bush  ; he  has  hunted ; he  saw  not  game ; 
he  says  : “ I will  go.” 

When  he  returns  home,  he  finds  Mr.  Leopard,  whom  they  have 
stuck  up  in  the  fork  of  a tree.  When  he  sees  Nianga,  he  says : 
“Father  Nianga,  help  me  out!”  Nianga  says:  “What  has  done 
this  to  thee?”  He  says  : “ Unfork  me  first ; I shall  tell  thee.” 
Nianga  took  him  out ; he  set  him  on  the  ground.  He  says : 
“ Elephant  has  stuck  me  up  in  the  fork  of  the  tree.  Sir,  to  whom 
one  has  given  life,  one  gives  more.472  I have  been  two  days  on  the 
tree;  give  me  a little  food.”  Nianga  says:  “Where  shall  I find 
food  ? ” He  says  : “Anywhere.” 

Nianga  takes  up  his  dog ; he  gives  it  to  Mr.  Leopard.  Mr. 
Leopard  ate  it  and  said:  “I  am  not  satisfied.”  Nianga  takes  up 
also  the  other  dog;  he  gives  it  to  Mr.  Leopard.  He  has  eaten, 
says  : “ Still  I have  not  enough.”  Nianga  dia  Ngenga  took  up  his 
cartridge-box ; he  gives  him  it.  Mr.  Leopard,  when  he  had  eaten  it, 
said  : “ Still  I have  not  enough.” 

Hare  comes  ; he  finds  them  talking ; says  : “ Why  are  you  quarrel- 
ling?” Nianga  says:  “Mr.  Leopard,  I found  him  in  the  fork  of  a 
tree.  Says  he,  ‘Take  me  out!’  I took  him  out.  Says  he,  ‘Give  me 
to  eat ! ” I gave  him  both  my  dogs  and  my  cartridge-box.  He  says, 
‘ Give  me  more  to  eat/  That  is  what  we  are  quarrelling  about.” 
Hare  says  : “ Mr.  Leopard,  let  him  be  again  on  the  tree,  where  he 
was ; that  I may  see.”  Mr.  Leopard  returns  to  the  tree,  where  he 
was.  Hare  moves  off  to  a distance ; he  calls  Nianga.  He  says : 
“Thou,  Nianga,  art  unwise.  Mr.  Leopard  is  a wild  beast,  he  is 
wont  to  catch  people.  Thee,  who  didst  get  him  out  of  there,  he 
wanted  to  devour  thee.  Shoot  him.” 

Nianga  then  shoots  Mr.  Leopard. 

The  end  . . . “(is)  with  God.” 


Folk- Tales  of  Angola . 


158 


XIX. 

MON’  A NIANGA  NI  MON’  A MBAMBI. 

Mukaji  a Nianga  uavuala;  o mukaji  a Mbdmbi  u£  uavuala. 

O mon*  a Nianga,  ku  mu  tubula,  o jihaku  j£,474  muxima  ua  mb&mbi, 
ni  funji,  ni  fejd,  ni  mbiji  ia  menia.  O mon*  a Mb£mbi  ue,  amesena 
ku  mu  bana  o jihaku.  O haku  je  mudia-mbambi 475  ngoho. 

Dinianga  uxi:  “Ngiia  mu  batemena.”  Uazangula  uta;  ubixila 
mu  tutu.  Uasange  mudia-mbdmbi ; uatudika-bu  o kisumbula.476 
Uasambela;  unanga  katangana. 

Mbdmbi  uatula ; Dinianga  uamateka  kutudika  uta  bu  kisuxl 
Mbambi  uxi:  “Imana  hanji!  Kiiadi  kietu  tuabindama.  Eie,  Nia- 
nga, mukaji  6 uavuala.  O mona  uabingi  jihaku  j£,  muxima  ua 
mb&mbi.  Erne  uami,  Mb&mbi,  mukaji  ami  uavuala.  O mona  uabi- 
ngi jihaku  j&,  mudia-mMmbi.  Eie,  ha  utuama  o ku  ngi  jiba, 
mon'  ami  k’andala  kumona  jihaku  je.  Kinga;  nginomona  jihaku  ja 
mon’  ami,  ngi  mu  tubule.  Mungu,  ki  ngiza,  eie  Dinianga,  ui  ngi 
loze,  utubule  mon’  6.”  Dinianga  uaxikina.  Mbimbi  uambata  mudia- 
mbdmbi.  Dinianga  uatuluka.  Uai  ku  bata;  uazekele. 

Kimenemene,  uazangula  uta;  uabixila  bu  kisumbula.  Uasambela ; 
unanga  katangana.  Mb&mbi  iabixila ; ualozo  ; iafu.  Uatuluka ; ua- 
kutu  o Mbimbi. 

Uazangula;  ubixila  ku  bata.  Uatale  Mb&mbi;  uanomona  muxima. 
Atubula  o mon’  a Nianga. 


XX. 

DINIANGA  DIA  NGOMBE  NI  MBAMBI. 

Dinianga  dia  Ngombe  uazangula  uta  ue,  uxi : “ Ngiia  mu  mbole.” 
Uabixila  mu  tutu ; usanga  Mb&mbi,  iala  mu  dia  o mudia-mbimbi. 
Uatudika  nzambi ; uavutuka  ku  bata. 

Uaximbuisa  o dikumbi,  di  idia  o Mbimbi,  uxi : “ Ngiia  kid ! ” 
Uazangula  uta;  uabixila  bu  kisumbula.  Uasambela-mu.  Ubanga 
katangana ; Mbimbi  ueza. 

Uatudika  uta  bu  kisuxi ; ua  u tengununa ; ualozo.  Mb&mbi  iabu 
boxi.  Muene  utuluka.  Ukuata  Mbimbi  mu  kinama ; uezubidisa 
ni  dikua ; iafu.  Uanomona  poko  mu  mbunda ; uala  mu  tala  o 


The  Child  of  Hunter  and  the  Child  of  Deer . 


159 


XIX. 

THE  CHILD  OF  HUNTER  AND  THE  CHILD  OF  DEER. 

The  wife  of  Hunter  gave  birth ; the  wife  of  Deer  also  gave  birth. 

The  child  of  Hunter,  to  take  it  out,  its  first-food  (is)  liver  of 
deer,  and  mush,  and  beans,  and  fish.  The  child  of  Deer  also, 
they  want  to  give  it  first-food.  Its  first-food  474  is  mudia-mb&mbi 475 
only. 

Hunter  says  : “ I will  go  to  lie  in  wait.”  He  takes  up  the  gun ; 
he  arrives  in  the  bush.  He  finds  a mudia-mb£mbi  (tree) ; he  sets 
up,  in  it,  his  tree-seat.476  He  climbs  ; spends  a while. 

Deer  arrives;  Hunter  begins  to  put  up  (his)  gun  to  shoulder. 
Deer  says:  “Stay,  please!  Both  of  us,  we  are' in  need.  Thou, 
Hunter,  thy  wife  has  born.  The  child  needs  its  first-food,  liver  of 
deer.  I too,  Deer,  my  wife  has  born.  The  child  needs  its  first-food, 
mudia-mb&mbi.  Thou,  if  thou  killest  me  first,  my  child  will  not  get 
its  first-food.  Wait ; I will  take  the  first-food  of  my  child,  that  I 
may  take  him  out.  To-morrow,  when  I come,  thou  Hunter,  shoot 
me,  that  thou  mayest  take  thy  child  out.”  Hunter  consents.  Deer 
carries  off  mudia-mbambi.  Hunter  comes  down.  He  goes  home ; 
sleeps. 

In  the  morning  he  takes  up  his  gun ; he  arrives  at  the  tree-seat. 
He  climbs  up ; waits  a while.  Deer  arrives  ; he  shoots ; it  is  dead. 
He  comes  down  ; binds  the  Deer. 

He  lifts  (it)  up ; he  arrives  at  home.  He  skins  Deer ; takes  out 
the  liver.  They  take  out  the  child  of  Hunter. 


XX. 

DINIANGA  DIA  NGOMBE  AND  DEER. 

Dinianga  dia  Ngombe  took  up  his  gun,  saying : “ I will  go  hunt- 
ing.” He  arrived  in  the  bush ; he  found  Deer,  who  was  eating 
mudia-mbimbi.  He  set  up  a tree-seat ; he  returned  home. 

He  awaited  the  hour,  when  Deer  eats,  and  said : “ I am  going 
now ! ” He  takes  up  the  gun  ; he  arrives  at  the  tree-seat.  He 
climbs  into  it.  He  spends  a while ; Deer  comes. 

He  sets  the  gun  to  the  shoulder ; he  cocks  it ; he  fires.  Deer  falls 
on  ground.  He  gets  down.  He  grasps  Deer  by  a leg ; he  finishes 
it  with  the  hatchet ; it  is  dead.  He  takes  the  knife  from  waist ; he 


160  Folk  - Tales  of  Angola. 

Mbdmbi.  Mbambi,  uazuba  o ku  i tala ; uasunga  o kiba  boxi  dia 
Mbambi ; Mbdmbi  iabalumuka ! 

Ialenge  e ni  malusolo.  Itula  mu  kanga ; iemaha.  O dinianga, 
diaxala  ni  kiba  bu  maku,  uxi : “Isuma  iahi,  i nga  di  uana?  O 
mbambi  i ngajiba,  i ngi  xila  kiba  bu  maku ! ” Uxi : “ Eie,  Mbambi, 
sonii  jd  ku  kuata,  ki  uakabixila  kua  tat’enu  ni  mam’enu ; d ku  ibula 
1 ueza  tuxi ; o kiba  ua  ki  xi  kue  ? * ” 

Mbambi  uxi : “ Sonii  jai-eie,  Nianga ; sonii  jarri-eme,  Mbdmbi. 
Eie  ki  uabixila  ku  bata,  uasanga  akuenu  ni  mukaji  e,  uxi  ‘ngele  mu 
batemena ; ngalozo  mbambi.  Iafu ; nga  i tale.  Mbambi  iabalu- 
muka; ia  ngi  xila  o kiba  bu  maku.’  Sonii  jd  ku  kuata.” 

Mbdmbi  uazuela ; Dinianga  k’a  mu  vutuila  dingi.  Uxi : “ Ngii’ami 
ku  bata.”  Uazangula  uta  ud ; uia  ku  bata.  Uasange  akua  ni  mii- 
hetu  £.  Uxi : “ Nga  di  uana  kisuma ! Ngele  mu  batemena.  Mba- 
mbi ieza ; nga  i lozo  ; iafu.  Nga  i tale ; Mbambi  iabalumuk’  e ; ia 
ngi  xila  o kiba  bu  maku.”  Akua  a mu  olela. 

Kienieki  Mbambi  ualungu  ; Nianga  uabele. 


XXI. 

NGANA  NGO  NI  NGULUNGU  NI  HIMA. 

Version  A. 

I.  NGANA  NGO  NI  NGULUNGU. 

Erne  ngateletele  ngana  Ngo  ni  ngana  Ngulungu. 

Ngana  Ngulungu  mulaul’  a ngana  Ngo.  Ngana  Ngo  uixi : 
“ Ndo,477  ua  ngi  beke  k’o’lou’  ami.”  478  Ngana  Ngulungu  uambata 
jingalafd479  jitatu  ja  ualende.4*0  Azangula. 

Kutula  mu  njila,  ngana  Ngo  uixi : “ Mulaul’  ami,  bonga  o u mu 
sanga481  mu  njila  pala  mukaji  etu.”  481  O ki  a mu  bongo : jinzeu  j482 
ji  mu  lumata.  Ngana  Ngo  uixi:  “ Mulaul’  ami,  u kioua.  Manii, 
jinzeu  a ji  kuata  ni  mako  ? 483  Jilumata.  Tui’etu  kid,  mulaul’  ami.” 

Kutula  mu  njila,  nzala  i a kuata.  Asanga  o mienge,  ngana  Ngo 
uixi : “ Mulaul’  ami,  o mienge  iiii  kedia,  kala485  adia  o mienge  iofele.” 
Ki  abokola  mu  dibia  dia  mienge,  o ngana  Ngo  uadi  o mienge  iauaba  ; 
mukuetu,  ngana  Ngulungu,  uadi  o madianga.486  Muzumbu  ua  mu 


Leopard \ Antelope , and  Monkey . 161 

is  flaying  the  Deer.  Deer  is  done  being  flayed;  he  pulls  the  hide 
from  under  Deer ; Deer  stands  up  ! 

It  runs  away  in  haste.  It  reaches  a distance ; stands.  The 
Hunter,  who  remained  with  hide  in  hands,  says : “ What  (is  this) 
ominous  wonder,  that  I meet  with  ? The  deer  that  I killed,  it  leaves 
the  hide  in  my  hands  ! ” He  says  : “ Thou,  Deer,  shame  will  seize 
thee,  when  thou  shalt  arrive  at  thy  father's  and  thy  mother’s ; they 
will  ask  thee,  4 Thou  comest  naked ; the  skin,  thou  didst  leave  it 
where?’” 

Deer  says : “Shame  is  thine,  Nianga,  (as)  shame  is  mine.  Deer. 
Thou,  when  thou  shalt  arrive  at  home,  and  findest  thy  people  and  thy 
wife,  thou  sayest,  ‘ I went  to  lurk ; I shot  a deer.  It  died  ; I flayed 
it.  The  deer  stood  up ; it  left  the  hide  in  my  hands.’  Shame  will 
seize  thee.” 

Deer  has  spoken ; Dinianga  does  not  reply  to  him  again.  He 
says : “ I am  going  home.”  He  took  up  his  gun ; he  went  home. 
He  found  his  folks  and  his  wife.  He  says  : “ I met  with  an  ominous 
wonder  ! I went  to  lurk.  Deer  came;  I shot  it;  it  died.  I skinned 
it;  Deer  stood  up;  it  left  me  the  hide  in  my  hands.”  The  others 
laugh  at  him. 

Thus  Deer  won  ; Nianga  lost. 


XXI. 

LEOPARD,  ANTELOPE,  AND  MONKEY. 

Version  A . 

I.  LEOPARD  AND  ANTELOPE. 

I will  tell  (of)  Mr.  Leopard  and  Mr.  Antelope. 

Mr.  Antelope  (was)  grandson  of  Mr.  Leopard.  Mr.  Leopard  said : 
“ Please  accompany  me  to  my  father-in-law.”  Mr.  Antelope  carried 
three  demijohns  of  rum.480  They  set  out. 

Stopping  on  the  road,  Mr.  Leopard  says.:  “Grandson,  pick  up 
what  thou  findest  on  the  road,  for  my  wife.”  When  he  picked  it 
up,  (they  were)  driver-ants,482  which  bite  him.  Mr.  Leopard  says : 
“My  grandson,  thou  (art)  a fool.  Driver-ants,  does  one  ever  take 
them  with  hands  ? They  bite.  Let  us  go  now,  my  grandson.” 

Stopping  on  the  road,  hunger  seizes  them.  They  find  sugar- 
canes  ; Mr.  Leopard  says : “ My  grandson,  these  canes,  they  don’t 
eat  them ; but  they  eat  the  small  canes.”  When  they  entered  the 
field  of  cane,  Mr.  Leopard  ate  the  good  canes ; our  friend,  Mr.  Ante- 


162 


Folk- Tales  of  Angola. 

kala  jifidila.  Ngana  Ngo  uixi : “ Eie  k’u  kiou’  e ? Madianga  k'a  ma 
did  ; ima  ikuama  ku  muzumbu.  Mulaul’  ami,  tui’etu  kid.” 


Atula  mu  njila.  Nzala  i a kuata.  Asang'  o masa  ma  kindele 
mabi ; uixi : “ Mulaul’  ami,  ndoko,  tutolole  masa  pala  tu  m’  oha.” 
Uixi:  “Mulaul’  ami,  o masa  makusuka  k’a  ma  tolold.  Utolola  o 
masa  maluzeza-ke ; 487  o masa  makusuka  k’a  ma  dia.”  Atula  ku 
idima.  Ngana  Ngo  uatolola  o masa  makusuka ; o mukuetu,  ngana 
Ngulungu,  uatolola  o maluzeza-ke. 

Ki  atula  bu  dixita,488  uixi : “ Mulaul’  ami,  ohela  boba,  bu  ala  o 
tubia.”  Ki  ata  o masa  bu  jiku,  o ma  ngana  Ngo  mabi,  o ma  Ngu- 
lungu kt  mabi  e.  Uixi : “ Mulaul’  ami,  zangula,  tui’etu ; eie  u kioua. 
Uaxisa489  buala  o tubia;  manii  o masa  ua  ma  te  b’o’tokua.  Ndoko, 
tui’etu  kid.” 

Kutula  mu  njila,  asanga  ahetu,490  adima  jinguba.  Uixi : “ Mulaul’ 
ami,  ngiz’o.”  Utula  ku  divunda  dia  muxitu,  ujituna  dibunda ; uka- 
tula  mbinza;  ukatula  xilola ; ukatula  jikalasd;  ukatula  kulete;491 
ukatula  kazaku;  uazuata.  Ki  azuba  o kuzuata,  jungu  bu  maku, 
uakatuka.  Uasange  an’ahetu:  “ Boas-tadi,492  jingana,  nuanange?” 
“Tuanange;  eie  kud?493  Ku  bata  die,  akuenu  apasala  kiambote?” 
“ Ala  kiambote,  a-muadi.”  “ Eie  ualuia  kuebi  ? ” “ Ngaluia  k’o’lou’ami, 
kuamenekena  o’kou’  ami.” 

A mu  bana  dilonga  dia  jinguba ; a mu  bana  dilonga  dia  jimbombo. 
Ki  azuba  o kudia,  a mu  bana  mudingi  ua  menia ; a mu  uikila  pexi 
ia  makania.  Uazuba  o fumala,  uixi:  “Ngalui’ami  kia.  Xalenu  kia- 
mbote. Loko  ngu  nu  bita  dingi.”  “ Bixila  kiambote ; kamenekene 
muku’avalu  kd.” 

Ki  azuba  o kutula,  usanga  ngana  Ngulungu,  ua  mu  xisa,  uixi: 
“ Kiebi  ? mulaul’  ami.  Ku  ngendele,  a ngi  kaie ; k’a  ngi  banami 
kima;  ngeza  ni  nzala  iami.  Ngalenge  ami;  andala  ku  ngi  beta. 
Tui’etu  kid.” 

Ngana  Ngulungu  uixi : “ Kana  ; ngiia  uami  ku  uendele  eie ; ngiia 
uami  pala  ku  a tala-ku.”  Uixi : “ Ki  udbixila ; ki  u a menekena, 
k’uambe  : * boas-tadi ; ’ uamba  kiki,  uixi : * vioko,494  vioko,  kddienu 
tuji.’  ” 

Ngana  Ngulungu,  ki  atula-ku,  uzuela  ki  a mu  longo  ngana  Ngo. 
A mu  kuata ; a mu  beta,496  exi : “ O kuku  enu,  ngana  Ngo,  o ki  eza 
boba,  k’a  tu  xingi  etu.496  Eie  u tu  xinga  palanii  ? O kuku  enu,  ki 
atundu  boba,  tua  mu  bana  kudia ; uadi ; tua  mu  bana  mudingi  ua 
menia  ; uanu ; tua  mu  bana  o pexi ; uafumala ; uixi : * Ngaluiami  kid ; 
xalenu  kiambote.  Loko  ngu  nu  sanga.’  * Bixil’d  1 Kamenekene 


Leopard , Antelope,  and  Monkey . 163 

Iope#  ate  the  wild  cane.  His  mouth  becomes  (all)  wounds.  Mr. 
Leopard  says:  “Art  thou  not  a fool?  Wild  canes,  they  eat  them 
not ; (they  are)  things  (that)  wound  the  mouth.  My  grandson,  let 
us  go  now.” 

They  stop  on  the  road.  Hunger  has  seized  them.  They  find 
ripe  maize ; he  says : “ My  grandson,  come,  let  us  break  corn  for 
us  to  roast.”  He  says  : “ My  grandson,  the  red  corn,  they  break  it 
not.  Thou  shalt  break  the  green  corn ; the  yellow  corn,  they  eat  it 
not.”  They  come  , to  the  plants.  Mr.  Leopard  plucks  the  yellow 
com ; our  friend,  Mr.  Antelope,  he  plucks  the  green. 

When  they  come  to  the  straw-heap,488  he  says : “ Grandson,  roast 
here  where  the  fire  is.”  When  they  put  the  com  in  the  hearth,  that 
of  Mr.  Leopard  was  done,  that  of  Antelope  was  not  done.  He  says : 
“ My  grandson,  arise,  let  us  go ; thou  (art)  a fool.  Thou  hast  left 489 
the  fire ; but  the  corn,  thou  puttest  it  in  the  ashes.  Come,  let  us 
go” 

Stopping  on  the  road,  they  meet  women,  who  are  planting  pea* 
nuts.  He  says : u Grandson,  I come  directly.”  He  goes  to  a thicket 
of  the  forest;  he  unties  (his)  bundle;  takes  out  a shirt,  takes  out 
drawers,  takes  out  trousers,  takes  out  a vest,  takes  out  a coat ; he 
dresses.  Having  finished  dressing,  cane  in  hand,  he  goes.  He  finds 
the  girls  : " Good-afternoon,  ladies,  you  are  well  ? ” u We  are  well ; 
thou,  too  ? At  thy  home  thy  folks  are  getting  on  well  ? ” “ They 

are  well,  ladies.”  “Where  art  thou  going?”  “I  am  going  to  my 
father-in-law,  to  visit  my  father-in-law.” 

They  give  him  a plate  of  peanuts ; they  give  him  a plate  of  jimbo- 
mbo.  When  he  finished  eating,  they  give  him  a jug  of  water;  they 
light  for  him  a pipe  of  tobacco.  Having  done  smoking,  he  says : 
“I  am  going  now.  Fare  ye  well.  Soon  I shall  pass  by  you  again.” 
“ Arrive  safely ; greetings  to  thy  wife.” 

When  he  had  arrived,  he  finds  Mr.  Antelope,  whom  he  had  left, 
(and)  says : " How,  my  grandson  ? Where  I went,  they  chased  me ; 
they  did  not  give  me  anything.  I have  come  with  my  hunger.  I 
ran  away ; they  wanted  to  beat  me.  Let  us  go  now.” 

Mr.  Antelope  says : “ No.  I also  will  go  where  thou  wentest ; 
I,  too,  will  go  in  order  to  see  them  there.”  Says : “ When  thou 
arrivest,  do  not  say,  * Good-afternoon  ; 9 speak  like  this,  saying : 
‘Vioko,  vioko,  go  and  eat  dung.*  ” 

Mr.  Antelope,  on  arriving  there,  speaks  as  Mr.  Leopard  instructed 
him.  They  take  him;  they  beat  him,  saying:  “Your  grandfather, 
Mr.  Leopard,  when  he  came  here,  he  insulted  us  not.  Thou  in- 
sultest  us,  why  ? Your  grandfather,  when  he  left  here,  we  gave  him 
food  ; he  ate ; we  gave  him  a jug  of  water ; he  drank ; we  gave  him 
the  pipe ; he  smoked ; (then)  he  said, 4 1 am  going  now ; fare  ye  well 


164  Folk  - Tales  of  Angola. 

akua-bata.’  497  Ki  ku  bekesa  o kuxing’  atu,  kianii  ? Ki  endo488  ku 
betela,  mukonda  dioxing’  atu,  na  a sange.  Eie  uasange  akuenu, 
k’ua  a menekenid  kiambote,  kala  ua  a xingi.  Ndaid.  Tuandele488 
ku  ’u  bana  kudia ; kala  kiki,  kana.  K’uimane  dingi  boba,  kiene  tu 
ku  beta;  mukonda  uakambe  o ujitu.  Ndaie  kid.” 

Ki  atula  mu  njila,  usanga  kuku  a,  uaxikama.  “ Mulaul’  ami,  kiebi, 
ku  uendele  ? A ku  bange  kiebi  ? Aba,  ku  uendele,  uabange-ku 
kiebi  ? " “ Ki  ngatula,  ngambe : ‘ Vioko,  vioko ; kadienu  matuji/ 

O ahetu,  ki  evile,  njmda  i a kuata;  a ngi  beta,  a ngi  kaie.”  Ngana 
Ngo  uixi : “U  kioua.  Eie  uasange  akuenu,  kala  u a xinga  ? Tamina 
a ku  betele  ; uabukumuka.  Zangula,  tui’etu.”  Uazangula. 

Ki  azuba  o kuzangula,  asanga  honga  ; uixi : “ Mulaul’  ami,  ki 
ubita  o hong’  eii,  kikala  ubadikinia  pala  kutuka.”  Ki  aii  mu  tuka, 
ua  di  vundu  boxi ; kingalafa  kia  ualende  kiabudika.  Uixi : “ Aba, 
ki  u kiou’e  ? Uabitila  mu  honga,  mesu  ua  ma  badikinia ; o kinga- 
lafa kia  ualende  ua  ki  bulu.  A kiki,  tuabanga  kiebi*?  Tualuia  ni 
ujitu  ku  makouakimi.  A tu  tambulula  kiebi  ? O kingalafa  ua  ki 
bulu  mu  njila.  Ndoko,  tui’etu  kid.” 


Ki  azuba  o kutula  ku  bata  di’  o’kouakimi : “ Holome  ami,  mua* 
pasala?”  Uixi:  “Tuapasala  kiambote.  Kana  kima  kiaiiba  ki  tua- 
mono.”  Ku  a tambulula  — jingalafa  jiiadi,  jaxala.600 

A a bana  maxisa  pala  ku  a zalela  m’o’nzo,  mu  ene  mu  akala. 
O’kouakimi  uaii-ku ; ujiba  kiletd  kia  ngulu  pala  kulambela  o holome. 
Kudia  kuabi,  6 501  tumisa  ku  meza ; aii  mu  bekela  holome. 

O holome  iatambulul?  o kudia,  uixi : “ Ngana  Ngulungu,  ndaid  mu 
honga  muna,  kakatule  muzua ; tekela  menia  pala  kunua.”  Ngana 
Ngulungu  ki  aia  mu  tekela  o menia  mu  muzua,  menia  malubub’S. 
Ki  azuba  o kuvutuka,  usanga  ngana  Ngo  uadi  e kid.  Uixi:  “Kuku 
etu,  ngala  ni  nzala  iami ; o kudia  kuebi,  ku  ua  ngi  xila  ? ” Uixi : “O 
kudia  kuabu  e.  Ndumba  i’  atu  akexile  boba.  Ene  adi  o kudia. 
Kinga  mu  ngoloxi,  kiene  ki  udia-ki.” 502 

Kukuata  mu  ngoloxi,  kudia  kuabi,  uixi : “ Mulaul’  ami,  ndai6,  kdta- 
kane  kid  o muzua  ua  menia.”  Ki  aia  mu  takana  muzua,  ki  abulula 
o menia,  malubub’e.  Uixi:  “A!  nganange  ni  nzala  iami;  ngibulula 
o menia  mu  muzua,  mabub’e.  Kota,  ngdi’  ami ; o menia  nga  ma 
lembua.” 


Leopard,  Antelope , and  Monkey . 165 

Soon  I shall  meet  you.’  ‘Safe  arrival.  Greet  the  home -folks.* 
What  induced  thee  to  insult  people,  what  is  it  ? If  they  beat  thee, 
(it  is)  because  of  insulting  people,  whom  thou  mettest.  Thou  didst 
meet  others,  didst  not  greet  them  well ; rather  didst  insult  them. 
Begone.  We  would  have  given  thee  food ; but  thus,  no.  Stand  not 
longer  here,  else  we  beat  thee ; for  thou  lackest  respect.  Go  at  once.” 

When  he  arrives  on  the  road,  he  finds  his  grandfather  seated : 
“ My  grandson,  how,  where  thou  wentest  ? How  did  they  treat  thee  ? 
Well,  where  thou  wentest,  how  didst  thou  do  ? ” “ When  I arrived, 

I said  : ‘ Vioko,  vioko,  eat  ye  dung.’  The  women,  when  they  heard, 
anger  possessed  them ; they  beat  me,  they  chased  me.”  Mr. 
Leopard  says : “ Thou  (art)  a fool.  When  thou  meetest  others, 
then  dost  thou  insult  them  ? (It  was)  right  (that)  they  beat  thee ; 
thou  wast  insolent.  Arise,  let  us  go.”  He  took  up  (his  load). 

When  they  had  started,  they  meet  a brook.  He  says:  “My 
grandson,  when  thou  crossest  this  brook, . it  shall  be  (that)  thou 
shuttest  (thy  eyes)  for  jumping.”  When  he  went  to  jump,  he 
tumbled  down;  the  demijohn  of  rum,  it  broke.  He  says:  “Now, 
art  thou  not  a fool  ? Thou  crossest  the  river,  (with)  eyes  shut ; the 
demijohn  of  rum,  thou  hast  broken  it.  Now,  how  shall  we  do  ? We 
are  going  with  a present  to  parents-in-law.  How  will  they  receive 
us  ? The  demijohn,  thou  hast  broken  it  on  the  road.  Come,  let  us 
go  now.” 

When  they  had  arrived  at  the  house  of  the  father-in-law : “ Son- 
in-law,  how  do  you  do  ? ” Says  : “ We  are  well.  Nothing  bad,  that 
we  have  seen.”  (They  are)  receiving  them ; (he  gives)  the  two  bot- 
tles, that  remained.600 

They  give  them  mats  to  spread  for  them  in  the  house,  in  which 
they  are  to  stay.  The  father-in-law  has  gone ; he  kills  a big  suck- 
ling of  hog  to  cook  for  his  son-in-law.  The  food  is  ready ; they  send 
it  to  the  table  ; they  bring  it  to  the  son-in-law. 

The  son-in-law  receives  the  food,  says  : “ Mr.  Antelope,  go  to  the 
river  yonder,  and  take  out  the  fish-trap  ; dip  out  water  to  drink.” 
Mr.  Antelope,  when  he  goes  to  dip  out  the  water  with  the  fish-trap, 
the  water  runs  out.  When  he  had  returned,  he  finds  Mr.  Leopard 
has  eaten  already.  He  says : “ Our  grandfather,  I am  with  my 
hunger;  where  is  the  food,  thou  hast  left  me?”  He  says:  “The 
food  is  finished.  A lot  of  people  were  here.  They  have  eaten  the 
food.  Wait  till  evening,  then  thou  shalt  eat.” 

The  evening  having  come,  the  food  is  ready,  he  says  : “ My  grand- 
son, fetch  quickly  the  fish-trap  with  the  water.”  When  he  goes  to 
fetch  the  fish-trap,  when  he  dips  out  the  water,  it  runs  out.  He  says : 
“Ah  ! I spent  the  time  being  hungry  ; I dip  out  water  with  the  fish- 
trap,  it  runs  out.  Better  I go  away ; the  water,  I give  it  up.” 


1 66  Folk  - Tales  of  Angola . 

Usanga  ngana  Ngo  ; uadi  d kid.  Uixi : “ Kuku  etu,  tunde  kame- 
nemene,  ki  tueza,  ngadiami ; ngizeka  ni  nzala  iami  ? Kienieki 
kiauabe.”  Uixi : “ Mulaul*  ami,  di  xibe  6 ; mungu  udi’d.” 

Kutula  m’usuku,  ngoma  jakuata  bu  sungi.  Ngana  Ngo  uatundu  ; 
ngana  Ngulungu  uatundu;  n’elumba603  i/ii  boba  bu  sungi.  Eza  mu 
tambujila  o ngoma.  Atonoka  katd  mu  dikolombolo.  Kuala  elumba, 
exi : " Tuala  ni  kilu  kietu,  tudzek’etu.”  Exi : “ Mungu  d ! ” Aka- 
tuka.  Aii  mu  xinjikila  o mujitu,  ngana  Ngo. 

Ki  atula  ra’o’nzo,  akuata  mu  sungila,  exi : “ Mungu  d ; zeka  kia- 
mbote,  huedi  ami.”  Kutula  m’usuku,  ngana  Ngo  uixi : “ Ngana 
Ngulungu,  o kididi  kiatolo ; zeka  bu  tala.”  Ngana  Ngo  uabilukile ; 
uakexile  mutu,  akiki  uala  kiama.  Uabokola  mu  kibanga  kia  ukou’  e; 
uasange  o jihombo  ni  jimbudi;  uajiba  makuiniadi  a mbudi  ni  hombo. 
Uatambula  o maniinga ; ua  ma  te  mu  ’mbia.  Usanga  ngana  Ngu- 
lungu uazeka ; u mu  xamuina  o ’mbia  ia  maniinga.  Uiza  bu  hama 
id. 

Mu  ’amenemene  ka  selu,  uakatula  o mbanza  id ; uakuata  mu  xika 
muimbu  ue.  O 'kouakimi,  ki  atula  mu  kibanga,  uasange  o jimbudi 
joiibe,  uixi : “ Aiud  ! ni  mal’e  i hombo  joso  a ngi  jibila  najiu  ; ihi  ia 
ngi  bange  kiki  ? Kiki,  ngibanga  kiebi  ? ” Kuala  ngana  Ngo  uixi : 
**  Kiebi,  ukou’  ami  ? ” Uixi : “ Holome  ami,  o hombo  joso,  a ji  jiba.” 
“Kdtadienu  hanji ; ngana  Ngulungu  uazeka.  Manii,  la504  muene 
uajib’ o jihombo?”  Uai  ku  mu  balumuna.  Uatono;  uatundu  bu 
kanga.  Ki  a mu  tala  kiki,  o mukutu  uoso  uaiiba  ni  maniinga,  exi : 
“Tua  mu  fikile  mujitu,  manii  muiii.  Kiki  tu  mu  banga  kiebi?” 
Exi : “ Tu  mu  jiba ; mukonda  muiii.  La  uakexile  mujitu,  k’andele 
kuniana.” 

A mu  jiba ; a mu  tala ; akatula-ku  kinama  kia  xitu ; a ki  bana 
ngana  Ngo,  o mulaul’ d muiii.  Azeka. 

Atula  mu  ’amenemene,  ngana  Ngo  uixi:  “Ngalui’ami  kid.”  A 
mu  longela605  diletd  dia  ngulu,  kizongelu  kia  fadinia;  a mu  bana  o 
ngamba,  i mu  ambatela  o muhamba.  Ki  akatuka : “ Xalenu  kia- 
mbote ! ” “ Bixila,  holome  ami  6 ! Kamenekene  akua-bata.” 

Ki  azuba  o kutula  ku  bata  did,  ukatula  o kinama  kia  xitu  ia  Ngu- 
lungu, u ki  sasa  mu  ’axaxi ; mbandu  iamukua  pala  muene,  mbandu 
iamukud  pala  kudbekela  muku’avalu  ka  ngana  Ngulungu.  U i be- 
kela,  uixi : “Tumenu  o ku  ki  ijia : o xitu  iiii,  i a ku  tumisa  mutat’ d.” 
A i dia.  Kuala  o mona  uixi : “ Mamanii,  o xitu  iiii,  ialunuha  kala 
papail  Manii,  ku  endele  papaii,  manii  1’  a mu  jiba  ? Nguamiami 


Leopard \ Antelope , and  Monkey . 167 

He  finds  Mr.  Leopard,  who  has  eaten  already.  He  says : “ Our 
grandfather,  since  early  morning,  when  we  came,  I have  not  eaten ; 
shall  I lie  down  with  my  hunger  ? This  is  not  right.0  He  says : 
“ My  grandson,  hold  thy  peace ; to-morrow  thou  shalt  eat.” 

Arriving  at  night,  the  tom-toms  begin  in  the  dancing  place.  Mr. 
Leopard  went  out,  Mr.  Antelope  went  out ; also  the  girls,  here  they 
are  in  the  dancing  place.  They  begin  to  respond  to  the  drum. 
They  dance  until  the  cock-crow.  Then  the  girls  say : “ We  are  with 
our  sleep,  we  want  to  go  to  bed.”  They  say ; “ To-morrow ! ” They 
leave.  They  go  to  accompany  the  visitor,  Mr.  Leopard. 

When  they  come  to  the  house,  they  begin  the  night-chat,  (and) 
say : “ To-morrow  ! sleep  well,  my  brother-in-law.”  The  night  hav- 
ing come,  Mr.  Leopard  said : “ Mr.  Antelope,  the  place  is  (too)  small ; 
sleep  on  the  shelf.”  Mr.  Leopard  changed  ; he  was  a man,  now  he 
is  a wild  beast.  He  enters  the  fold  of  his  father-in-law ; he  finds  the 
goats  and  sheep;  he  kills  twenty  sheep  and  goats.  He  takes  the 
blood ; he  puts  it  into  a pot.  He  finds  Mr.  Antelope  asleep ; he 
throws  at  him  the  pot  of  blood.  He  comes  to  his  bed. 

In  the  morning  early,  he  takes  his  instrument ; he  begins  to  play 
his  song.  The  father-in-law,  when  he  came  into  the  pen,  he  found 
the  sheep  killed,  said : “ Oh ! woe  to  me ! all  my  goats,  they  killed 
them  ; what  has  done  this  to  me  ? Now,  how  shall  I do  ? ” Then 
Mr.  Leopard  says  : “ How,  father-in-law  ? ” He  says  : “ My  son-in- 
law,  the  goats,  they  have  all  been  killed.”  “Look,  please;  Mr. 
Antelope  is  asleep.  Maybe  he  has  killed  the  goats  ? ” 604  He  goes 
to  make  him  get  up.  He  wakes  up ; comes  outside.  When  they 
see  him  thus,  the  whole  body  ugly  with  blood,  they  say : “ We 
thought  (he  was)  a visitor,  but  (he  is)  a thief.  Therefore  how  shall 
we  treat  him  ? ” They  say : “ We  shall  kill  him ; for  (he  is)  a thief. 
If  he  were  a guest,  he  would  not  steal.” 

They  kill  him  ; they  skin  him  ; they  take  off  a leg  of  meat ; they 
give  it  to  Mr.  Leopard,  whose  grandson  (was)  a thief.  They  go  to 
sleep. 

Arriving  in  the  morning,  Mr.  Leopard  says : “I  am  going  now.” 
They  pack  for  him  505  a suckling  of  pig,  a measure  of  cassada-meal ; 
they  give  him  a carrier,  who  shall  carry  for  him  the  load-basket. 
When  he  starts:  “Fare  ye  well!”  “Arrive  (well),  my  son-in-law. 
Greet  the  home-folks.” 

When  he  finally  arrives  at  his  home,  he  takes  out  the  leg  of  the 
meat  of  the  Antelope ; he  cuts  it  in  the  middle,  one  half  for  himself, 
one  half  to  bring  to  the  wife  of  Mr.  Antelope.  He  brings  it,  saying : 
“Know  ye  well;  this  meat  (is)  what  thy  husband  sent  to  thee.” 
They  eat  it.  Then  a child  says  : “ Mama,  this  meat  is  smelling  like 
papa.  I wonder,  whither  papa  went,  whether  they  killed  him  ? I 


1 68  Folk - Tales  of  Angola. 

kudia  o xitu  ifii,  ialunuha  pai  etu.”  “Eie,  u inona,  uamba506  pai  enu 
ku  mu  jiba  palanii  ? Iu  uiz’e.  Dia  ngo  o xitu.” 

Ngana  Ngo  uambele  kiki : “ O xitu,  ki  nu  i dia,  ki  mubake-ku  dingi 
xitu ; ioso  iie  mu  ’mbia.  U ngi  xile  ngo  kaxitu,  mukonda  eme  ngi 
ngiz’ami.”  O xitu  ioso  elambe.  Ki  azuba  ku  i lamba,  funji  iabi, 
adi.  Ki  azuba  o kudia,  ngana  Ngo  uixi : “Tuma  o kuiji'a,  eie,  mu- 
mama  a ngana  Ngulungu  : o mutate,  ku  tuendele,  uanianene  o 
hombo  ja  ngene.  Ia  a mu  jibile ; id  a tu  banene  o xitu  ifii.  Eme 
ngambe  ‘ngidiami  ngo  k’ubeka  uami ; nga  i bekela  mumam’  e ; udia-ku 
pala  ku  k’ijfa.’  Id  a ng’  ambelele : ‘Eie  u mu  tangela:  tuma  ku  ki 
ij la,  o mutat’e  ku  endele  k’ujitu,  a mu  jibile/  Tumenu  o ku  k’ijfa: 
o xitu  i muadi  mutat’e  nua  mu  di  6.  Pala  mu  k’ijfe;  ki  nukinge  ngo. 
Bangenu  tambi ; mutat’e  uafu  mu  konda  dia  ufii.”  Kuala  o mona 
uixi : “ Mamanii,  nga  ki  ambele ; o xitu  ifii  inuha  papaii.  Kidi  kiami 
ki  ngambele.  Kiki  papai  uebi  ? ” 


Akuata  mu  dila  tambi.607  Tambi  iabu.  Kizua  ki  abua  tambi, 
kuala  ngana  Kahima 507  uixi : “ Kizua,  eme  uami  ngiia  ni  kuku  etu, 
ngana  Ngo ; la  utena  ku  ngi  banga  kala  ki  abange  mukuetu.” 

1a  akexidi  d ; adia  nguingi,  aseiala  musolo.  Alubanza  ngana  Ngu- 
lungu, exi : “ Kia  mu  dia,  kianii  ? O kalunga,  ka  mu  dia,  muene 
kanii  ?”  Kana  mutu  uejfa  o kalunga,  kadi  ngana  Ngulungu. 


II.  NGANA  NGO  NI  NGANA  HIMA. 

Ngana  Ngo  uixi : “ Mulaul’  ami,  ngana  Hima,  zd,  ua  ngi  beke 
k’o’lou’  ami.”  Azangula. 

Kutula  mu  njila,  uixi : “Mulaul’  ami,  bong’  o u mu  sanga,  iu  uxi- 
kelela,  pala  mukaji  etu.”  Uixi:  “Kuku  etu,  eie  kuata  ku  mutue; 
erne  ngikuata  ku  mbunda;  mukonda  ua  k’  ij  ia  kuma  jinzeu,  jilu- 
mata.”  Uixi : “ Mulaul’  ami,  ki  uamateka  kubanga  mu  njila,  ki  kia- 
uabe.  Zangula,  tui’etu  ! ” Azangula. 

Kutula  mu  njila,  asanga  dibia  dia  masa.  Uixi:  “Mulaul’  ami, 
udia  o masa  momo,  maluzeza-ke ; la  udia  o masa  momo  makusuk’ 
omo,  ki  anda  ku  sanga  mukua-dibia  die,  uanda  ku  ku  beta.”  O 
ngana  Hima,  ki  abokola  mu  dibia,  uadi  o masa  makusuka,  manii  uaxi 
o masa  maluzeza-ke. 

Ki  atul'a  bu  dixita  bu  ala  tubia,  uixi : “ Mulaul’  ami,  ohela  boba  o 
masa  m£.”  Uixi : “ Ai ! kuku,  o boba,  tubia  tuajimi ; o masa  maxi- 
kana  o kubi’a  ? ” “ Ohela  buoso  bu  uandala.”  Ki  adi  kid,  ngana 


Leopard,  A ntelope  and  Monkey . 1 69 

won't  eat  this  meat,  that  smells  like  our  father.’'  “ Thou,  child,  why 
dost  thou  say  that  your  father  is  killed  ? He  will  come.  Only  eat 
the  meat.” 

Mr.  Leopard  had  said  thus : “ The  meat,  when  you  eat  it,  do  not 
lay  by  any  meat ; let  it  all  go  into  the  pot.  Leave  me  only  a little 
bit,  for  I shall  soon  come.”  The  meat  they  cooked  it  all.  When 
they  had  cooked  it,  the  mush  was  ready,  they  ate.  When  they  had 
done  eating,  Mr.  Leopard  says : “ Know  thou  well,  thou,  wife  of 
Mr.  Antelope,  thy  husband,  where  we  went,  stole  the  goats  of  others. 
These  killed  him ; these  to  us  gave  this  meat.  I said : ‘ I will  not 
eat  alone  to  myself.  I will  bring  it  to  his  wife ; she  will  eat  of  it, 
that  she  may  know.'  They  had  told  me  : ‘ Thou  shalt  announce  her : 
know  thou  well,  thy  husband,  where  he  went  on  a visit,  they  killed 
him.'  Know  ye  well,  the  meat  you  ate  (is)  thy  husband,  whom  you 
ate  here.  That  you  might  know,  and  not  wait  in  vain.  Make  the 
mourning;  thy  husband  is  dead  because  of  stealing.”  Then  the 
child  said : “ Mama,  I said  it ; this  meat  smells  of  father.  Truth 
mine,  which  I said.  Now,  papa,  where  (is  he)  ? ” 

They  begin  to  wail  the  mourning.607  The  mourning  ended.  The 
day,  on  which  the  mourning  ended,  then  Mr.  Monkey  said : “ One 
day,  I too  will  go  with  my  grandfather,  Mr.  Leopard : whether  he 
can  do  to  me  as  he  did  to  our  friend.” 

Thus  they  lived ; they  ate  bagre,  they  supped  on  cat-fish.  They 
keep  remembering  Mr.  Antelope,  saying : “ What  killed  him,  what 
(was  it)  ? The  death  that  he  died,  what  was  it  ? ” No  man  knew 
the  death  that  destroyed  Mr.  Antelope. 

II.  LEOPARD  AND  MONKEY. 

Mr.  Leopard  said  : “ My  grandson,  Mr.  Monkey,  come,  accompany 
me  to  my  father-in-law.”  They  start. 

Stopping  on  the  road,  he  says  : “ My  grandson,  pick  up  what  thou 
findest,  this  black  thing,  for  our  wife.”  He  says : “ My  grandpa, 
thou  take  hold  at  the  head ; I will  take  hold  at  the  tail ; for  thou 
knowest  that  (these  are)  driver-ants,  which  bite.”  He  says:  “My 
grandson,  the  way  thou  hast  begun  to  behave  on  road  is  not  nice. 
Get  up,  let  us  go ! ” They  start. 

Stopping  on  the  road,  they  find  a field  of  corn.  He  says : “ My 
grandson,  thou  shalt  eat  the  corn  yonder,  that  (is)  green ; if  thou 
eatest  this  yellow  corn  here,  when  the  owner  of  the  field  will  find 
thee,  he  will  beat  thee.”  Mr.  Monkey,  when  he  entered  the  field, 
he  ate  the  yellow  corn,  but  left  the  green  corn. 

When  they  arrived  at  a straw-heap  where  is  fire,  (he)  says  : “ My 
grandson,  roast  here  thy  corn.”  He  says  : “ Oh  ! grandpa,  here,  the 
fire  is  out;  the  corn,  will  it  cook?”  “Roast  wherever  thou  wilt.” 


170  Folk- Tales  of  Angola. 

Ngo  uambela  ngana  Hima:  “Zangula,  tui’etu  kid,  mulaul’  ami.” 
Azangula. 

Kutula  mu  njila,  asanga  dibia  dia  mienge.  Kuala  ngana  Ngo, 
uixi : “ O mienge  oio  k’edia ; udia  o mienge  iofele  oio.”  O ngana 
Hima,  ki  a mu  ambela  kua  kuku  d,  uabokola  mu  dibia,  manii  s6  ku 
ki  banga,  ki  a mu  tumine  ngana  Ngo.  Uabukula  o mienge  ienene.508 
Ngana  Ngo  uixi : “ Nanii  ua  ku  tumu  kubukula  o mienge  eii  ? ” 
Uixi : “ Kuku  etu,  k’uadimukd ; uamonene  kia  mutu,  udia  madia- 
nga?”  “Kuabu  kid,  mulaul*  ami;  zangula,  tui’etu  kia.” 


Kutula  mu  honga,  uixi : " Mulaul’  ami,  o muzua  id,  etu  tuala  ku  u 
sisa609  boba.  Loko  uiza  mu  takana-mu  o menia.”  Kuala  ngana 
Hima,  uixi : “ Kuku  etu,  eie  k’uadimuke.  Uamuene  kia  o mutu  ute- 
kela  menia  mu  muziL.  ? 99  “ Nd6,  tui’etu  kia,  mulaul’  ami.” 

Kutula  k’o’lou’  a ngana  Ngo,  ahetu  exi : " E ! ngana  Him’  6 ! 
Uapasala?”  “ Ngal’ami  kiambote.”  “Akaji  6,  ala  kiambote?” 
“Ala  kiambote.”  “ Eie,  ngana  Ngo,  ku  bata  die,  kuala  kiambote  ?” 
Uixi:  “Kuala  kiambote.”  A a jibila  sanji;  sanji  iabi.  O kudia 
kuiza  m’o’nzo  pala  ngana  Ngo  ni  ngana  Kahima. 

Uixi : “ Mulaul’  ami,  ndaid  kdtakane  o jingutu  pala  kuiza  mu  dia.” 
Ngana  Hima  uasuam’£  ku  dima  dia  ’nzo.  Uvutuka,  usanga  kuku  d, 
ngana  Ngo,  id  ualudi’e  kid.  U mu  kuata  o lukuaku  : " Erne,  ua  ngi 
tumu  kuia  mu  takana  o jingutu ; eme  ng’u  sanga  ualudi’e  kia,  s 6 ku 
ngi  king’  eme.  Kinga  ki  ngidi’ami  hanji  uami.”  Uta  o lukuaku  bu 
dilonga  dia  mbiji,  uta  mu  kanu ; ukatula  ku  dilonga  dia  funji,  uixi : 
“ Ngadi  kid  uami ; ndoko,  tudie  kid,  kuku  etu ! ” Akuata  mu  kudia ; 
kudia  kuabu.  Asukula  maku  ; axikam’a. 

Kumbi  dialembe.  O kudia  kuiza  dingi.  Ki  azuba  o kudia,  akuata 
mu  kusungila.  Jingoma  jiza;  akuata  mu  kutonoka  . . . katd  kolo- 
mbolo  diakokola. 

Ngana  Hima  uiza  mu  kuzek’£.  Ngana  Ngo  uaxala  bu  kanga. 
Uabokola  mu  lumbu  lu’  o’kou’  e.  Usanga  jihombo ; ukuata  mu  ku- 
jiba.  Ujiba  hombo,  utambula  o maniinga ; u raa  ta  mu  ’mbia.  Usanga 
ngana  Hima;  uamesena  ku  mu  texila  o maniinga  ku  mukutu  u£. 
Manii  Kahima  uatono  e.  Ki  azuba  ku  mu  mona  ualukuiza  ku  mu 
xamuna  o maniinga  ku  mukutu  u£,  u mu  lundula  ni  lukuaku.  O 
’mbia  ia  maiinga610  iatula  ku  mukutu  ua  ngana  Ngo.  Azek’d. 

Kutula  mu  ’amenemene,  o ’kouakimi,  ki  aia  mu  tala  mu  kibanga, 
usanga  jihombo  joso  jojibe.  Kahima  ubokola  m’o’nzo;  ukatula  mba- 


Leopard, , Antelope , and  Monkey . 171 

When  they  had  eaten,  Mr.  Leopard  says  to  Mr.  Monkey : “ Get  up, 
let  us  go  now,  my  grandson."  They  go. 

Arriving  on  the  road,  they  find  a field  of  sugar-cane.  Then  Mr. 
Leopard  says : “ Those  canes  there,  they  don't  eat  (them) ; thou 
shalt  eat  that  small  cane  there."  Mr.  Monkey,  as  he  was  told  by 
his  grandfather,  he  entered  the  field,  but  without  doing  that  which 
Mr.  Leopard  had  bidden  him.  He  broke  the  large  cane.  Mr. 
Leopard  said : “ Who  ordered  thee  to  pluck  this  cane?"  He  says  : 
“ Grandfather,  thou  art  not  wise ; hast  thou  ever  seen  a man  that 
eats  wild  cane  ? ” “ Enough,  my  grandson,  take  up  (thy  load),  let 

us  go  now." 

Arriving  at  a brook,  he  says : “ My  grandson,  this  fish-trap,  we 
are  leaving  it  here.  Soon  thou  shalt  come  (and)  fetch  water  in  it." 
Then  Mr.  Monkey  says:  “Our  grandfather,  thou  art  not  wise.  Hast 
thou  ever  seen  a man  dipping  water  with  a fish-trap  ? " “ Come,  let 

us  go,  my  grandson." 

Arriving  at  the  father-in-law's  of  Mr.  Leopard,  the  women  say : 
“Eh!  Mr.  Monkey  here!  (How)  hast  thou  been?"  “Iam  well." 
“Thy  wives,  are  they  well?”  “They  are  well."  “Thou,  Mr. 
Leopard,  at  thy  home,  are  all  well  ? " He  says  : “ They  are  well." 
They  kill  for  them  a hen  ; the  hen  is  cooked.  The  food  comes  into 
the  house  for  Mr.  Leopard  and  Mr.  Monkey. 

He  says : “ My  grandson,  go  (and)  fetch  the  spoons  to  come  and 
eat."  Mr.  Monkey  hides  himself  behind  the  house.  He  returns ; 
finds  his  grandfather,  Mr.  Leopard,  who  is  eating  already.  He 
seizes  his  arm : “ I,  thou  sentest  me  to  go  and  fetch  the  spoons ; 
I find  thee  eating  already,  without  awaiting  me.  Wait  until  myself 
also  eat."  He  puts  the  hand  into  the  plate  of  fish,  puts  in  mouth ; 
takes  out  of  the  plate  of  cassada-mush ; says : “ I also  have  now 
eaten  ; come,  let  us  eat  now,  our  grandfather ! " They  begin  to  eat ; 
the  eating  ends.  They  wash  hands ; they  sit  down. 

The  sun  has  set.  The  food  comes  again.  When  they  have  done 
eating,  they  begin  to  have  night-chat.  The  drums  come,  they  begin 
to  dance  ; (they  dance)  until  the  cock  crows. 

Mr.  Monkey  comes  to  sleep.  Mr.  Leopard  stays  outside.  He 
enters  the  yard  of  his  father-in-law.  He  finds  goats;  begins  to 
kill.  He  kills  a goat,  takes  the  blood  (and)  puts  it  into  a pot.  He 
finds  Mr.  Monkey ; wants  to  throw  the  blood  on  his  body.  But 
Monkey  is  awake.  When  he  has  done  seeing  him  coming  to  him 
(to)  pour  the  blood  on  his  body,  he  pushes  him  with  the  hand.  The 
pot  of  blood  upsets  on  the  body  of  Mr.  Leopard.  They  go  to 
sleep. 

Arriving  in  the  morning,  the  father-in-law,  as  he  goes  to  look  at 
the  curral,  finds  the  goats  all  killed.  Monkey  enters  the  house, 


1 72  Folk- Tales  of  Angola . 

nza,611  ukuata  mu  xika,  uixi : “ Uatobesele  ngana  Ngulungu,”  uixi : 
“ Manii  Kahima  ud  a mu  tobesa  ? ” m O ’kou’  e,  ua  ngana  Ngo, 
uatula  : “ E ! Kahima,  kuku  enu  uebi  ? ” “ Iu  m’o’nzo,  uazek’  61* 

Aia  ku  mu  balumuna.  A mu  sanga  o mukutu  uoso  ua  mu  iiba  ni 
maiinga.  A mu  kuata,  a mu  jiba. 

O ’kouakimi  ua  ngana  Ngo  uixi : “ Kahima,  ngana  Ngulungu,  tua 
mu  jibile  ngo.  Ki  muene  e,  uajibile  o jihombo.  Kiki,  eie  usokana 
kia  mon’  ami.”  Azek’d. 

Kutula  mu  'amenemene,  ajiba  ngulu ; apaxala  ni  ngana  Hima, 
ualui’6  kid  ku  bata  di&.  A mu  bana  kinama  kia  xitu  ia  ngana  Ngo, 
a mu  jiba.  Exi : “O  xitu  eii,  uakabana  o mumam’  a ngana  Ngo.” 

Uatambula  o xitu;  uai’£,  anga  ubixila  ku  bata  dia  ngana  Ngo. 
Ubana  o xitu,  uixi : “ Ijienu,  kuku  etu,  ngana  Ngo,  uabiti  mu  tomba 
O xitu  eii,  ua  nu  tumisa-iu.  Dienu  maienu ; nu  ngi  xile  ng6  kama ; 
ngalokuiz’ami  selu.” 

Alambe  0 xitu,  adi.  Kuala  o mona,  uixi : “ Mamanii,  o xitu  ifii, 
muxima  ua  ngi  bumu.  O xitu  ialonuha  papaii.”  “ Eie  u dilaji. 
Pai  enu  iu  uiz’e.  O xitu,  manii  iene  inuha  pai  enu  ? ” 

Ki  azuba  o kudia,  asukula  o rnaku.  Ngana  Hima  utunda  bu 
kanga,  uixi : “Tumenu  o kuij/a,  o mutat’  6,  ngana  Ngo,  k’o’lou’  e,  ku 
endele,  uajibile  hombo  ja  ngene ; ia  a mu  jiba  ue.  Ngalui’ami.”  Exi: 
“ Mu  kuatienu  ! ” A mu  kaie ; a mu  lembua.  Ngana  Hima  uai’£. 
Axala  mu  dila  o tambi. 


Ngana  jami,  ngateletele  o kamusoso  kami,  la  kauaba,  la  kaiiba;, 
ngazuba. 


Version  B. 


I.  NA  NGO  NI  NA  NGULUNGU. 

“Aba-diu.”  “ Ahemi-diu.” 

“ Dize.”  618 

Eme  ngateletele  musoso  ua  na  Ngo  ni  na  Ngulungu. 

Na  Ngo  uxi : “ Na  Ngulungu,  za,  ud  ngi  beke  ku  makou*  ami.’'' 
Na  Ngulungu  uaxikina.  Akutuka  mu  njila. 

Ki  abixila  mu  kaxi  ka  njila,  asanga  jinzeu.  Na  Ngo  uxi:  “Na 
Ngulungu,  zangula  ponda  ia  mukaji  etu.”  Na  Ngulungu  uvota 
jinzeu  ni  maku ; ua  ji  fuxika  bu  homba.  Ja  mu  lumata.  Ua  ji  takula 
ni  malusolo  boxi,  uxi:  “ Kalunga,614  jala  mu  lumata.”  Na  Ngo 


Leopard^  Antelope,  and  Monkey.  173 

takes  out  the  banjo,611  begins  to  play,  saying : “ He  has  made  a fool 
of  Mr.  Antelope,”  says : “Whether  Monkey  too  is  to  be  fooled?0612 
His  father-in-law,  Mr.  Leopard’s,  arrives : “ Eh ! Monkey,  your 
grandfather,  where  (is  he)  ? ” “He  (is)  here  in  the  house  sleeping.” 
They  go  to  make  him  get  up.  They  find  his  body  all  ugly  with 
blood.  They  take  him  ; they  kill  him. 

The  father-in-law  of  Mr.  Leopard  says : “ Monkey,  Mr.  Antelope, 
we  have  killed  him  unjustly.  Not  he  (it  was)  who  killed  the  goats. 
Therefore  now,  thou  shalt  marry  my  daughter.”  They  go  to  sleep. 

Arriving  in  the  morning,  they  kill  a pig;  they  accompany  Mr. 
Monkey,  who  is  going  now  to  his  home.  They  give  him  a leg  of 
the  meat  of  Mr.  Leopard,  (whom)  they  killed.  Saying:  “This  meat, 
thou  shalt  give  it  to  the  wife  of  Mr.  Leopard.” 

He  takes  the  meat ; he  goes  away  and  arrives  at  the  house  of 
Mr.  Leopard.  He  gives  the  meat,  saying : “ Know  ye,  our  grand- 
father, Mr.  Leopard,  went  (further)  on,  hunting.  This  meat,  he 
sent  it  to  you.  Eat  away ; for  me  leave  only  a little ; I am  coming 
directly.” 

They  cooked  the  meat ; they  eat.  Then  a child  says : “ Mama, 
this  meat,  my  heart  is  sick.  The  meat  smells  of  papa.”  “Thou 
art  crazy.  Your  father,  he  is  coming.  The  meat,  how  can  it  smell 
of  your  father?  ” 

When  they  had  done  eating,  they  washed  (their)  hands.  Mr. 
Monkey  goes  outside,  saying : “ Know  ye  well,  thy  husband,  Mr. 
Leopard,  at  his  father-in-law’s,  where  he  went,  killed  the  goats  of 
others ; these  killed  him  also.  I am  going.”  They  say : “ Catch 
him  ! ” They  pursue  him ; they  give  up.  Mr.  Monkey  is  gone. 
They  remain  wailing  the  funeral. 

Gentlemen  and  ladies,  I have  told  my  little  tale,  whether  good  or 
bad ; I have  finished. 

Version  B . 

I.  LEOPARD  AND  ANTELOPE. 

“ Take  (thou)  it,”  or,  “ Take  (ye)  it. 

“ Let  it  come.”  618 

I often  tell  the  story  of  Mr.  Leopard  and  Mr.  Antelope. 

Mr.  Leopard  said : “ Mr.  Antelope,  come,  accompany  me  to  my 
parents-in-law.”  Mr.  Antelope  agrees  to  it.  They  enter  the  path. 

When  they  arrive  in  middle  of  the  road,  they  find  driver-ants. 
Mr.  Leopard  says  : “Mr.  Antelope,  pick  up  the  girdle  of  our  wife.” 
Mr.  Antelope  gathers  up  the  driver-ants  with  (his)  hands ; he  wraps 
them  up  in  his  bosom.  They  bite  him.  He  throws  them  down  in 
great  haste,  saying  : “ Sir,614  they  are  biting.”  Mr.  Leopard  laughs. 


174  Folk- Tales  of  Angola . 

uolela,  uxi:  “ Jene  jinzeu.  Eie  u ji  vota  ni  maku?  U kioua.  Za. 
tui’etu ! ” 

Ki  asuluka,  asange  kisonde.  Na  Ngo  uxi : “ Na  Ngulungu,  za- 
ngula  ponda  ia  mukaji  etu,  ia  baiita.”  515  Na  Ngulungu  ua  ki616  vota ; 
ua  ki  fuXika  bu  homba.  Kia  mu  lumata.  Ua  ki  takula  boxi,  uxi : 
“ Kalunga,  kiala  mu  lumata."  Na  Ngo  uolela,  uxi : “ U kioua.  Ki- 
sonde, u ki  vota  ni  maku  ? Zd,  tuie ! " 

Asuluka;  abixila  m’obia.  Na  Ngo  uxi:  “Eie,  na  Ngulungu,  di 
tele  mbandu  ifii;  ukanze  jinjilu517  ja  imbondo ; mukonda  m’o  bia  dia 
ngene.618  Erne  ue,  ngi  di  tela  kuku.  Tutakana  ku  polo.  Uvuza  ni 
fadinia  pala  kuelela  o jinjilu ; uvuza  ku  fadinia  ia  kazeia.”  Na  Ngu- 
lungu uaxikina.  Uakanze  imbondo  ia  jinjilu  ; uavuza  kazeia  ka  fadi- 
nia. O na  Ngo  uakanze  jinjilu  jakolo  ; uavuza  fadinia  ia  makota. 


Atakana  ku  polo.  Na  Ngo  uxi:  “Za  hanji;  ngitale,  ji  uakanze.” 
Na  Ngulungu  uxi : “ Kalunga,  jiji."  Na  Ngo  ua  mu  olela,  uxi : 
“Ngulungu,  eie  uatoba ; ukanza  idima  ia  uisu."  Adi. 

Abixila  ku  ngiji ; anu  menia.  Asange-rnu  muzua.  Na  Ngo  uxi : 
“Na  Ngulungu,  lelu  ki  a tu  lambela  funji,  eie  uiza  mu  takana  o 
menia."  Na  Ngulungu  uxi:  “Kalunga,  ng’  a ambetela  kuebi?”  Na 
Ngo  uxi:  “Ud  a ambetela  mu  muzua."  Na  Ngulungu  uaxikina 
Asuluka 

Abixila  ku  mbandu  a bata  Na  Ngo  uazangula  o ngolamata619 
uxi:  “Na  Ngulungu,  nienga-iu  ku  mbangala."  Na  Ngulungu  ua  i 
tambula. 

Abixila  bu  kanga  A a zalela  mu  kijima  Ngoloxi  ieza  A a 
lambela  funji  ni  sanji.  Na  Ngo  uxi : “ Eie,  na  Ngulungu,  lenga, 
udtakane  menia." 

Na  Ngulungu  uatubuka;  uabixila  ku  ngiji.  Uzangula  o muztia. 
Menia  abubu.  Uote  dingi  mu  menia.  U u zangula  Menia  abu-mu. 
Ua  u boteka  dingi  mu  menia  Abu-mu.  Uxi : “ Ngii’ami.”  Uota- 
kula  ni  njinda  mu  menia 

O na  Ngo,  ku  ema  ku  axala,  uadi  funji  i£ ; ua  mu  xila  kofelefele. 
Na  Ngulungu  uabixila  m’o’nzo,  uxi : “ Kalunga,  muzua  uala  mu 
buba.”  Na  Ngo  uxi:  “Eie,  Ngulungu,  u kioua.  Muziia  k’ene-mu 
kutaba  menia.  Eme,  na  Ngo,  ku  ema,  ku  ngaxala,  jimbua,  funji  ja 
i di.  Kofele,  ku  nga tambula  ku  jimbua  dia  ng6,  keniaka.  Eme, 
nganda  kuzeka  nzala  iami."  Mukuetu,  na  Ngulungu,  uadi  Asu- 
ngila;  azeka. 


Leopard , Antelope , and  Monkey . 175 

saying:  “They  (are)  driver-ants.  Thou  gatherest  them  up  (in  thy) 
hands  ? Thou  (art)  a fool.  Come,  let  us  go  ! ” 

Having  gone  ahead,  they  found  red  ants.  Mr.  Leopard  says: 
“Mr.  Antelope,  pick  up  our  wife’s  girdle,  of  red  cloth.”  Mr.  Ante- 
lope gathers  them  up ; he  wraps  them  up  in  (his)  bosom.  They  bite 
him.  He  throws  them  down,  saying : “ Sir,  they  are  biting.”  Mr. 
Leopard  laughs,  saying : “ Thou  art  a fool.  Red  ants,  thou  gatherest 
them  with  (thy)  hands  ? Come,  let  us  go ! ” 

They  go  on ; they  arrive  at  a field.  Mr.  Leopard  says : “ Thou, 
Mr.  Antelope,  go  this  side ; pluck  egg-plants,517  unripe  ones  ; be- 
cause in  the  field  of  others.518  I too  shall  go  that  side.  We  shall 
meet  in  front.  Thou  shalt  also  tear  out  cassada  to  eat  together 
with  the  egg-plants;  thou  shalt  pull  out  from  the  unripe  cassada.” 
Mr.  Antelope  obeyed.  He  plucked  green  egg-plants,  and  pulled  out 
unripe  cassada.  Mr.  Leopard  plucked  ripe  egg-plants,  and  pulled 
out  cassada  (tubers),  large  ones. 

They  meet  ahead.  Mr.  Leopard  says  : “ Come,  please,  let  me  see 
which  thou  didst  pluck.”  Mr.  Antelope  says : “ Sir,  these.”  Mr. 
Leopard  laughs  at  him,  saying:  “Antelope,  thou  art  silly;  thou 
pluckest  fruits  (that  are)  green.”  They  ate. 

They  arrive  at  a river ; they  drink  water.  They  find  in  (the  river) 
a fish-trap.  Mr.  Leopard  says : “ Mr.  Antelope,  soon  when  they 
cook  for  us  mush,  thou  shalt  come  and  fetch  water.”  Mr.  Antelope 
says:  “Sir,  in  what  shall  I carry  it?”  Mr.  Leopard  says:  “Thou 
shalt  carry  it  in  the  fish-trap.”  Mr.  Antelope  assents.  They  go  on. 

They  arrive  near  the  house.  Mr.  Leopard  takes  up  (his)  ngola- 
mata,519  saying : “ Mr.  Antelope,  hang  it  on  the  staff.”  Mr.  Antelope 
takes  it. 

They  arrive  in  front  (of  the  house).  They  spread  for  them  (mats) 
in  the  guest-house.  Evening  comes.  They  cook  for  them  mush 
and  a chicken.  Mr.  Leopard  says  : “ Thou,  Mr.  Antelope,  run  (and) 
fetch  (there)  water.” 

Mr.  Antelope  goes  out ; arrives  at  the  river.  He  lifts  out  the  fish- 
trap.  The  water  runs  out.  He  puts  it  again  into  the  water.  He 
takes  it  out.  The  water  is  out  of  it.  He  dips  it  again  into  the 
water.  This  keeps  not  in.  He  says  : “ I am  going.”  He  casts  it 
with  anger  into  the  water. 

Mr.  Leopard,  behind  where  he  stayed,  ate  his  mush ; he  left  him 
(but)  very  little.  Mr.  Antelope  arrives  in  the  house,  (and)  says: 
“ Sir,  the  fish-trap  is  leaking.”  Mr.  Leopard  says : “ Thou,  Ante- 
lope, art  a fool.  The  fish-trap,  they  do  not  dip  out  water  with  it. 
I,  Mr.  Leopard,  behind,  where  I stayed,  dogs  ate  the  mush.  The 
little  that  I took  from  the  dogs,  eat  (it)  only,  that  little.  I shall  go 
to  sleep  (with)  my  hunger.”  Our  friend,  Mr.  Antelope,  ate.  They 
had  their  evening  chat,  (and)  went  to  sleep. 


1 76  Folk  - Tales  of  Angola. 

Mu  o’nzo,  mu  a a zalela,  ku  muelu  akuikila-ku  jihombo  ni  jimbudi/ 
Na  Ngo  uabalumuka  m’usuku  ; uajiba  hombo  ku  muelu.  UanOmona 
kitutu  ; uazunjila-mu  o mahaii520  a hombo.  Ueza;  uaxila521  na  Ngu- 
lungu  mu  mutue.  Na  Ngo  uia  bu  hama  ie. 

Kuma  kuaki.  Eza  mu  ku  a menekena.  Na  Ngo  uaxikama  bu 
kanga.  Exi : “ Kalunga,  o mona,  maza  ueza  ne,  uebi ? ” Na  Ngo 
pxi:  “Kioua  kia  mona;  hanji  ki  azeka.”  Akua-bata  abokona  m’o’nzo ; 
at  ala  ku  muelu  : hombo  iojibe ! Abokona  mu  xilu.  Na  Ngulungu, 
mutue  uakusuka  mahaxi.  Exi : “ Na  Ngulungu,  muene  uajib’  o 
hombo.”  Na  Ngo  uxi : “Kidi  muene.  Ki  ngimesenami  kuenda  ni 
mona  ua  muni.  Tu  mu  jibienu!”  Na  Ngulungu  a mu  jiba.  Na 
Ngo  a mu  bana  o kinama.  Azekele. 


Kizua  kia  kaiadi,  na  Ngo  uxi:  “ Ngii’ami.”  Makou’  e a mu  bana 
mona,  u mu  ambetela  o kinama  kia  Ngulungu.  Akutuka  mu  njila. 
Abixila  ku  bata  die.  Ubokona  m’o’nzo ; exi : “ Kalunga,  tusange- 
ku.”  Muene  uxi:  “Tuavulu.” 

O mukaji  a na  Ngulungu  ueza  mu  kuibula  na  Ngo,  uxi:  “Kalunga, 
o uendele  n’e,522  uebi  ? ” Na  Ngo  uxi : “ Uabiti  mu  kobalala  diko- 
ngo  die.”  Muhetu  ua  na  Ngulungu  uataia.  Na  Ngo  ua  mu  bana  o 
kinama  kia  Ngulungu. 

O muhatu  uaii  e.  Uate  o xitu  bu  jiku ; iabi.  Uate  o funji  bu 
jiku ; iabi.  Uauanena  o ana  o xitu.  Mona  uta  xitu  mu  kanu,  uxi : 
“ Xitu  iiii  iala  mu  nuha  tata.”  Manii  a ua  mu  beta : “ Eie,  raona- 
kimi,  ihi  i ku  zuelesa  kiki  ? Pai  enu,  exi  uabiti  mu  kobalala  diko- 
ngo.”  Azuba  xitu  ia. 


II.  NA  NGO  NI  KAHIMA. 

Ki  abange  ku  izua,  na  Ngo  uxi:  "Ngiia  mu  menekena  makou’  ami. 
Eie,  Kahima,  tuie.”  Kahima  uxi : “ Kiauaba,  kalunga.”  Akatuka. 

Abixila  mu  kaxi  ka  njila;  asange  jinzeu.  Na  Ngo  uxi:  “Kahima, 
zangula  ponda  ia  mukaji  etu.”  Kahima  uxi : “ Kalunga,  jiji  jinzeu  ; 
jilumata.”  Na  Ngo  uolela,  uxi:  “Kahima,  uadimuka.” 

Asuluka.  Asange  dingi  kisonde.  Uxi : “ Kahima,  zangula  ponda 
ia  mukaji  etu.”  Kahima  uxi:  “Kalunga,  kiki  kisonde;  kilumata.” 
Asuluka.  Abixila  m’o  bia. 

Na  Ngo  uxi : “ Kahima,  di  tele  mbandu  ifii,  ukanze  jinjilu  ja 
imbondo ; uvuze  ni  fadinia  ia  kazeia ; mukonda  dibia  dia  ngene. 
Eme  ngi  di  tela  mbandu  ifii.  Tutakana  ku  polo.” 


Leopard , Antelope , and  Monkey . 177 

In  the  house  in  which  they  slept,  by  the  door  they  had  bound 
goats  and  sheep.  Mr.  Leopard  got  up  in  the  night ; he  killed  a goat 
by  the  door.  He  took  a piece  of  gourd ; he  let  the  blood  of  the 
goat  run  in  (it).  He  came ; he  threw  it  at  Mr.  Antelope  on  (his) 
head.  Mr.  Leopard  goes  to  his  bed. 

The  day  shines.  They  come  to  greet  them.  Mr.  Leopard  is 
seated  outside.  They  say : “ Sir,  the  boy,  yesterday  thou  earnest 
with  him,  where  (is  he)?”  Mr.  Leopard  said:  “A  fool  of  a boy; 
still  he  is  asleep.”  The  house-people  enter  the  house ; look  inside 
the  door ; a goat  is  killed ! They  enter  the  sleeping-room.  Mr. 
Antelope,  his  head  is  red  with  blood.  They  say : “ Mr.  Antelope, 
he  has  killed  the  goat.”  Mr.  Leopard  says:  “Truth  itself.  I do 
not  want  to  go  about  with  a son  (who  is)  a thief.  Let  us  kill  him  ! ” 
Mr.  Antelope  is  killed.  Mr.  Leopard,  they  give  him  a leg.  They 
slept. 

The  second  day,  Mr.  Leopard  says:  “I  am  going.”  His  parents-in- 
law,  they  give  him  a boy,  who  will  carry  for  him  the  leg  of  Antelope. 
They  start  on  the  road.  They  arrive  at  his  home.  He  enters  the 
house  ; they  say : “ Sir,  welcome.”  He  says : “ We  are  back.” 

The  wife  of  Mr.  Antelope  comes  to  ask  Mr.  Leopard,  saying: 
“ Sir,  he  thou  wentest  with  him,522  where  (is  he)  ? ” Mr.  Leopard 
says : “ He  went  to  recover  a debt  of  his.”  The  wife  of  Mr.  Ante- 
lope assents.  Mr.  Leopard  gives  to  her  the  leg  of  Antelope. 

The  woman  went  away.  She  put  the  meat  on  the  fire-place ; it  is 
done.  She  put  the  mush  on  the  fire ; it  is  done.  She  divides 
(among)  the  children  the  meat.  One  child  puts  the  meat  in  (his) 
mouth,  (and)  says  : “This  meat  is  smelling  of  father.”  His  mother, 
she  beat  him  : “ Thou,  son,  what  makes  thee  talk  thus  ? Your 
father,  they  say  he  went  to  recover  a debt.”  They  finish  their 
meat. 

II.  LEOPARD  AND  MONKEY. 

When  several  days  had  passed,  Mr.  Leopard  said : “ I will  go  to 
visit  my  parents-in-law.  Thou,  Monkey,  let  us  go.”  Monkey  says: 
“All  right,  sir.”  They  start. 

They  arrive  in  middle  of  road ; they  meet  with  driver-ants.  Mr. 
Leopard  says  : “ Monkey,  pick  up  the  girdle  of  our  wife.”  Monkey 
says : “ Sir,  these  (are)  drivers ; they  bite.”  Mr.  Leopard  laughs, 
saying  : “ Monkey,  thou  art  shrewd.” 

They  go  on.  They  find  again  red  ants.  Says : “ Monkey,  pick 
up  the  girdle  of  our  wife.”  Monkey  says  : “ Sir,  these  a*e  red  ants ; 
they  bite.”  They  walk  on.  They  arrive  at  a field. 

Mr.  Leopard  says  : “Monkey,  take  thou  this  side,  (and)  pick  green 
egg-plants,  and  pull  out  also  unripe  cassada,  for  (this)  field  is  of 
others.  I shall  take  that  side.  We  shall  meet  ahead.” 


178  Folk  •Tales  of  Angola. 

Kahima  uail  Uabixila  ku  jinjilu.  Uakanze  jakolo;  uavuza  ni 
fadinia  ia  makota.  Na  Ngo  ue  uakanze  jinjilu  jakolo,  uavuza  ni 
fadinia  ia  makota.  Atakana  ku  polo.  Na  Ngo  uxi:  “Kahima,  zd 
hanji,  ngitale  ji  uakanze/’  Ua  mu  idika-jiu.  Na  Ngo  uolela,  uxi: 
“ Kahima,  uadimuka.”  AdL 

Asuluka.  Abixila  ku  ngiji.  Anu  menia.  Na  Ngo  uxi:  “Eie, 
Kahima,  lelu  ki  a tu  telekela  o funji,  uiza  mu  takana  o menia.’*  Ka- 
hima uxi : “ Ngd  a ambetela  kuebi  ?”  Uxi : “ Ud  a ambetela  mbinda 
ifii.”  U mu  idika  muzda.  Kahima  uataia. 

Asuluka.  Abixila  ku  mbandu  a bata  dia  makou’  £.  Na  Ngo  uxi: 
“ Kahima,  nienga  ngolamata  ietu  ku  mbangala.*’  Kahima  uetambula, 
uenienga.  Abixila  mu  sanzala.  A a zalela  mu  kijima.  Ngoloxi 
ieza.  A a telekela  kudia. 

Na  Ngo  uxi : “ Kahima,  katakane  menia.’*  Kahima  uabalumuka ; 
utubuka  bu  kanga,  ukondoloka  ku  xilu  dia  'nzo.  Uimana  katangana 
kofele ; ubokona  m’o’nzo  ; usanga  na  Ngo,  uamateka  kusukula  o 
maku.  Na  Ngo  uxi:  “Kahima,  meni’  ebi?”  Kahima  uxi:  “Ka- 
lunga,  io  muzda ; ki  uxikina  kutaba  menia.”  Na  Ngo  uolela,  uxi : 
“ Kiauaba.  Xikama  boxi ; sukula  maku  ; tudie  funji.**  Kahima  uaxi- 
kama;  uasukula  maku  ; adia  funji  id.  Akua-bat*  eza.  Exi : “Kalu- 
nga,  uamono,  mona,  ueza  n’e,  uadimuka.”  Amuangana ; azeka. 


Ngana  Ngo  uabalumuka  m*  usuku  ; uatubuka  ku  muelu.  O ki  aba- 
lumuka,  Kahima  id  u mu  tala ; ua  di  xib’e.  O na  Ngo  uafika,  uxi : 
“Kahima  uazeka.”  Na  Ngo  uajiba  hombo ; uazangula  mahaxi  mu 
kitutu;  id  uiza  mu  ku  a texila  Kahima.  Umateka  o kuzenga623  lu* 
kuaku.  Kahima  u mu  vutuila-lu.  A mu  texikila  muene,  na  Ngo. 
Na  Ngo  uai  mu  hama  ie,  uazeka. 

Kuma  kuaki.  Kahima  uatubuka  bu  kanga  ni  ngolamata  ia  na 
Ngo.  Ua’  mu  xika,  uxi : 

u Uatobesa  Ngulungu; 

Ni  Kahim’d?” 

Uxi: 

“Uatobesa  Ngulungu; 

Ni  Kahim’ d ? ” 

Aku*  a bat*  eza,  exi  : “ Mbanza  uala  kuebi  ? **  Kahima  uxi  : 

“Mbanza  hanji  iazeka.”  Exi:  “Tuie,  tu  mu  balumune.”  Abo- 
kona  mu  xilu ; asange  mbanza  ua  di  futu,  ni  mutue.  Exi : " Mba- 
nza, balumuka.’*  Muene  uxi : “ Uatungile  o kanzu  aka,  uatungile.” 


Leopard ’ A nt elope,  and  Monkey . 1 79 

Monkey  went.  He  came  to  the  egg-plants.  He  picked  the  ripe 
ones ; he  pulled  out  also  large  cassada.  Mr.  Leopard,  too,  picked 
ripe  egg-plants,  and  pulled  out  also  the  large  cassada.  They  meet 
ahead.  Mr.  Leopard  says : “ Monkey,  come  please,  let  me  see  which 
thou  hast  picked.”  He  shows  him  them.  Mr.  Leopard  laughs,  say- 
ing : “ Monkey,  thou  art  shrewd.”  They  ate. 

They  walked  on.  They  arrive  at  a river.  They  drink  water. 
Mr.  Leopard  says:  “Thou,  Monkey,  to-day  when  they  cook  us  the 
mush,  thou  shalt  come  to  fetch  water.”  Monkey  says:  “Where 
shall  I carry  it  (in)  ? ” Says  : “ Thou  shalt  carry  it  in  this  gourd.” 
He  shows  him  the  fish-trap.  Monkey  assents. 

They  move  on.  They  arrive  near  the  house  of  his  parents-in-law. 
Mr.  Leopard  says  : “ Monkey,  hang  up  our  ngolamata  on  the  staff.” 
Monkey  takes  it ; hangs  it  up.  They  arrive  in  the  village.  They 
spread  for  them  (mats)  in  the  guest-house.  Evening  has  come. 
They  cook  them  food. 

Mr.  Leopard  says  : “ Monkey,  go  and  fetch  water.”  Monkey  gets 
up ; goes  outside,  goes  round  to  back  of  house.  He  stands  a little 
while ; comes  into  the  house ; finds  Mr.  Leopard,  who  has  begun  to 
wash  (his)  hands.  Mr.  Leopard  says : “ Monkey,  the  water,  where 
(is  it)  ? ” Monkey  says : “ Sir,  that  thing  (is)  a fish-trap  ; it  will  not 
dip  out  water.”  Mr.  Leopard  laughs,  saying:  “All  right.  Sit  down 
(on  ground) ; wash  (thy)  hands  ; let  us  eat  the  mush.”  Monkey  sits 
down ; washes  (his)  hands  ; they  eat  their  mush.  The  house-people 
come.  Say : “ Sir,  thou  hast  seen  ; the  boy,  thou  earnest  with  him, 
he  is  shrewd.”  They  separate ; they  go  to  sleep. 

Mr.  Leopard  stands  up  in  the  night ; he  goes  out  into  the  door- 
room.  When  he  stood  up,  Monkey,  he  looks  at  him ; (but)  keeps 
silent.  Mr.  Leopard  supposes,  saying:  “Monkey  is  asleep.”  Mr. 
Leopard  kills  a goat ; he  lets  the  blood  run  into  a piece  of  gourd ; 
then  he  comes  to  pour  it  over  Monkey.  He  begins  to  lift  his  hand. 
Monkey,  he  pushes  it  back.  It  (the  blood)  spills  upon  himself,  Mr, 
Leopard.  Mr.  Leopard  goes  to  his  bed,  to  sleep. 

Morning  shines.  Monkey  goes  outside  with  the  banjo  of  Mr. 
Leopard.  He  is  playing,  saying : 

u Thou  didst  fool  Antelope, 

Whether  also  Monkey j?  ” 

Saying : 

“ Thou  didst  fool  Antelope, 

Whether  also  Monkey  ? ” 

The  house-people  came,  saying : “ The  chief,  where  is  he  ? M Monkey 
says:  “The  chief  is  still  asleep.”  They  say:  “Let  us  go,  that  we 
make  him  get  up.”  They  enter  the  bedroom,  they  find  the  chief 
covered  up,  even  the  head.  They  say  : “ Chief,  get  up.”  He  says  : 


i8o  Folk -Tales  of  Angola. 

Eza  mu  mu  balumuna ; exi : “ Balumuka.  Kuma  kuaki.”  Uxi : 
“Uatudikile  kaham’  aka,  uatudikile.”  A mu  vungumuna  mulele 
mu  polo : mutue  uoso  uaiiba  ni  mahaxi. 

Atubuka  ku  muelu,  atala  jihombo  : ajiba-ku  hombo  imoxi.  Exi : 
“ Tuafikile,  tuxi  ‘na  Ngulungu  uajibile  o hombo;’  manii  na  Ngo 
muene  ? ” Kahima  uxi : “ Mukuetu,  na  Ngulungu,  ua  mu  tobesele ; 
n’eme  uamesena  ku  ngi  tobesa.” 

O makouakimi  a na  Ngo  ajiba  na  Ngo.  Exi : “ Manii  holome  ia 
kiama ! ” Exi : “ Eie,  Kahima,  eie  usakana  kid  ni  muhatu  ; 524  iu 
kiama.”  A mu  tale  ; azangula  kinama ; a ki  bana  Kahima.  Azekele. 


Kizua  kia  kadi,  Kahima  uxi : “ Ngii’ami.”  A mu  bana  mona, 
uambata  o kinama  kia  na  Ngo.  Abixila  ku  bata.  Exi : “ Kahima, 
tusange-ku.”  Uxi:  “Tuavulu.”  Uabokona  m’o’nzo  ia  na  Ngo.  Exi: 
“ O mbanza,  muene  uebi  ? ” Uxi : “ Mbanza  uabiti  mu  kobalala  di- 
kongo  die.  O kinama  kia  xitu  kiki,  ki  a tu  bana-ku.”  Mukaji  a na 
Ngo  uatambula.  Kahima  uaii  e ku  bata  die. 

Mukaji  a na  Ngo  uate  o xitu  bu  jiku ; iabi.  Ualambe  funji ; iabi. 
Uuana  xitu;  ubana  ana.  Mona  uxi:  “Xitu  iala  mu  nuha  tata.” 
Muhatu  uzangula  ngima,625  ubeta  mona : “ Ihi  i ku  tangesa  kiki  ? 
Tat’enu  uabiti  mu  kobalala  dikongo.”  Azuba  kudia.  Kahima  id 
uiza ; ubokona  m’o’nzo,  uxi : “ Mukaji  a na  Ngo,  ngi  bane  kaxitu.” 
Muhatu  uxi : “ Xitu  iabu.” 


Kahima  uatubuka  bu  kanga.  Uai  ku  mbandu  a sanzala.  Uasa- 
mbela  muxi,  uxi:  “Mukaji  ana  Ngo,  uila,  uxi  ‘ngadimuka.’  Kiki, 
ngan’  enu,  ua  mu  di  o kinama.”  Kahima  ualenge  e mu  iangu.  Mu- 
kaji a na  Ngo  ukuata  mu  dila,  uxi : “Manii  kidi,  ki  azuelele  mona.” 
Adidi  o tambi. 

Tuateletele  kamusoso  ketu,  ha  kauaba  ha  kaiiba.  Ha  bala  mutu, 
uamba  kuta,  ate.  Mahezu.  (Akua  atambujila  : “A  Nzambi.”) 


Leopard \ Antelope , and  Monkey . x8l 

“ (He)  who  built  this  little  house,  he  built  (well).”  They  have  come 
to  make  him  get  up;  say:  “Get  up.  It  is  day.”  He  says:  “He 
who  set  up  this  little  bed,  he  set  up  (well).”  They  uncover  the  cloth 
from  his  face  : his  whole  head  is  ugly  with  blood. 

They  go  to  the  door-room,  look  at  the  goats ; they  have  killed  one 
of  the  goats.  They  say : “ We  had  supposed,  saying,  ‘ Mr.  Antelope 
killed  the  goat ; * whether  (it  was)  Mr.  Leopard  himself  ? ” Monkey 
says  : “ Our  friend,  Mr.  Antelope,  he  fooled  him ; me  also,  he  wanted 
to  fool  me.” 

The  parents-in-law  of  Mr.  Leopard  kill  Mr.  Leopard.  They  say : 
“ Why,  (our)  son-in-law  (is)  a wild  beast ! ” They  say : “ Thou, 
Monkey,  thou  shalt  marry  now  with  the  girl ; 524  this  one  (was)  a 
wild  beast.”  They  skin  him  ; take  a leg  ; give  it  to  Monkey.  They 
sleep. 

The  second  day.  Monkey  says  : “ I am  going.”  They  give  him  a 
boy,  who  will  carry  the  leg  of  Mr.  Leopard.  They  arrive  at  home. 
People  say:  “ Monkey,  may  we  meet.”  He  says:  “All  well.”  He 
enters  into  the  house  of  Mr.  Leopard.  They  say:  “The  chief, 
where  is  he  ? ” He  says  : “ The  chief  went  to  recover  a debt  of  his. 
This  leg  of  meat  (it  is)  that  he  gave  us  of  it.”  The  wife  of  Mr. 
Leopard  receives  (it).  Monkey  goes  to  his  house. 

The  wife  of  Mr.  Leopard  set  the  meat  on  fire-place ; it  is  cooked. 
She  cooked  the  mush  ; it  is  done.  She  divides  the  meat ; she  gives 
the  children.  A child  says : “ The  meat  is  smelling  (like)  father.” 
The  woman  lifts  up  the  mush-stick,  beats  the  child  : “ What  makes 
thee  talk  thus  ? Your  father  went  to  recover  a debt.”  They  finish 
the  food.  Monkey,  he  comes ; enters  the  house,  says : “ Wife  of 
Mr.  Leopard,  give  me  a little  meat.”  The  woman  says  : “The  meat 
is  finished.” 

Monkey  goes  outside.  He  goes  to  side  of  village.  He  climbs  a 
tree  (and)  says : “ Wife  of  Mr.  Leopard,  thou  thinkest,  saying : ‘ I 
am  wise.*  Now,  thy  lord,  thou  hast  eaten  his  leg.”  Monkey  runs 
away  into  the  bush.  The  wife  of  Mr.  Leopard  begins  to  cry,  say- 
ing: “Then  (it  is)  truth,  what  the  child  said.”  They  wailed  the 
funeral. 

We  have  told  our  little  story,  whether  good,  whether  bad.  If 
there  is  one,  who  says  ‘ to  tell  ’ (more),  let  him  telL  The  end.  (The 
others  in  chorus:  “(Is)  of  God.”) 


Folk^Tales  of  Angola . 


182 


XXII. 

NA  NGO,  NI  KAHIMA,  NI  KABUL U. 

Erne  ngateletele  ngana  Ngo.  Mu  ’xi,  mu  eza  nzala. 

Ngana  Ngo  anga  udima  muzondo  ; 626  muzondo  uabi.  Uasange 
alodia  o muzondo  : “Nanii  ualuniana  muzondo  uami?”  Uabatama; 
uia  mu  tala:  Kahima  ni  Kabulu.  Uixi : “Eie,  Kahima,  eie  u mu- 
laul*  ami,  lelu  ueza  ku  ngi  niana  o muzondo  uami  6 ? N’eie  ue, 
Kabulu,  u mulaul’  ami,  ualombuela  i alobanga  Kahima;  ualokuiza 
ku  ngi  niana  ? ” 

Ngana  Ngo  uia  ku  bata  dia  kaveia,  uixi : “ Kaveia,  ngi  bangele 
milongo  ia  kukuata  Kahima  ni  Kabulu,  alokuiza  ku  ngi  niana.” 
“ Uambata  kikuxi  ? O mukolomono  uebi  ? ” “ Ngambata  dikolo- 

mbolo  dia  sanji.”  “O  kitadi  kia  milongo  kiebi?”  “ U ngi  bangele 
hanji  o milongo.  Ki  ngabindamena,  la  nga  ki  mono,  kiene  ngu  ku 
futa  o kitadi  kid.  Ngi  bandulule  hanji.”  Kuala  kaveia:  “ Kiambote; 
tuzeke-etu.  O mungu,  kiene  tubanga  o milongo.” 

Kaveia  uatubula  o dikolombolo  dia  sanji,  di  ambata  ngana  Ngo ; 
uate  o 'mbia  bu  jiku  ; menia  matema.  Uabondeka627  o dikolombolo 
dia  sanji;  ua  di  vuza;  ua  di  bange.  Uate  maji  mu  ’mbia;  ua  di 
fokala;  diabi.  Uate  o funji  bu  jiku;  funji  iasekuka;  ualambe  o 
funji.  Uate  bu  malonga ; uazale  o dixisa ; uexana  ngana  Ngo,  uixi : 
“Zd,  ujandale.”  Uiza  mu  jandala.  A mu  bana  dilonga  dia  kusu- 
kuila  maku ; uasukula  maku.  Uakuata  mu  dia  funji ; uadi  A mu 
bana  menia.  Uazek’e. 

Utula  mu  ’amenemene  ka  selu.  Kuala  kaveia,  uixi : “ Uamono, 
eie  ngana  Ngo,  ki  udbanga  ku  bata  di^.  Ki  uasanga  o muxi  ua  mu- 
zondo, uakanda  o madila  pala  ngana  Kahima  ni  ngana  Kabulu.  Ene 
ki  an  da  kuabanda  muxi,  eie  ua  di  xib’6.  Ki  uanda628  ku  a mona 
abande  kia  ku  muxi,  eie  uebudisa : * A-nanii  6 ? * Ene,  Kahima  ni 
Kabulu,  ki  anda  kuiva,  andokala  ni  uoma  ue,  ngana  Ngo.  Anda 
kuituka  boxi,  anda  kuafua  mu  makungu.” 

Ngana  Ngo  uiza  ku  bata  di£ ; uakande  o makungu  moxi  dia  muxi 
ua  muzondo.  Ki  azuba  kukanda  o makungu,  uvutuka  ku  bata  di£. 

Ki  anange  kitangana,  utunda  ku  bata  die ; uia  mu  tala.  Moxi  a 
muxi,  Kabulu  iu  ; Kahima  uala  ku  tandu  a muxi.  Ngana  Ngo  ki  aii 
mu  kuata  Kabulu,  Kabulu  ualenge  6,  Ki  akuata  ku  mu  kaia,  ua  mu 
lembua.  Kahima  ue  ualenge  e.  Ngana  Ngo  uia  ku  bata  die. 


Leopard , Monkey , and  Hare . 


183 


XXII. 

LEOPARD,  MONKEY,  AND  HARE. 

I often  tell  of  Mr.  Leopard.  In  the  country  there  came  a famine. 

Mr.  Leopard  then  planted  a muzondo  ; 628  the  muzondo  is  ripe. 
He  finds  they  are  eating  the  muzondo : “ Who  is  stealing  my  mu- 
zondo ? *’  He  hides ; goes  to  spy : (it  is)  Monkey  and  Hare.  Says 
he : “ Thou,  Monkey,  my  grandson,  now  thou  comest  to  steal  my 
muzondo  ? And  thou,  too,  Hare,  thou,  my  grandson,  thou  dost 
imitate  what  Monkey  is  doing ; thou  art  coming  to  rob  me  ? 99 

Mr.  Leopard  goes  to  the  house  of  the  old  one,  says : " Old  one, 
make  me  a charm  to  catch  Monkey  and  Hare,  who  are  always  com- 
ing to  rob  me.”  “How  much  dost  thou  carry?  The  doctor-fee, 
where  (is  it)  ? ” “ I bring  a rooster.”  “ The  money  of  the  medicine, 
where  ? ” " Do  thou  make  me  the  medicine  first.  What  I need,  if 

I get  it,  then  I will  pay  thee  thy  money.  Help  me,  please.”  Then 
the  old  one : “ All  right ; let  us  sleep.  To-morrow  then  we  will 
make  the  charm.” 

The  old  one  took  out  the  cock,  which  Mr.  Leopard  had  brought ; 
she  pUt  the  pot  on  the  hearth ; the  water  is  hot  She  soaks  the 
cock ; 627  she  plucks  it ; she  prepares  it.  She  puts  oil  into  the  pot ; 
she  roasts  it ; it  is  done.  She  puts  the  mush  on  the  fire-place ; the 
mush  boils  ; she  has  cooked  the  mush.  She  puts  (it)  on  plates ; she 
spreads  the  mat ; she  calls  Mr.  Leopard,  saying  : " Come  (and)  dine.” 
He  comes  to  dine.  They  give  him  the  basin  to  wash  hands  in ; he 
washed  (his)  hands.  He  begins  to  eat  mush ; has  eaten.  They  give 
him  water.  He  sleeps. 

He  arrives  in  the  morning  early.  Then  the  old  one  says  : “ Thou 
seest,  thou  Mr.  Leopard,  what  thou  shalt  do  at  thy  home.  When 
thou  hast  gone  to  the  tree  of  muzondo,  thou  shalt  dig  holes  for  Mr. 
Monkey  and  Mr.  Hare.  When  they  are  going  to  climb  the  tree, 
thou  shalt  keep  quiet.  When  thou  shalt  see  them  having  already 
climbed  on  the  tree,  thou  shalt  ask  them  : ‘ Who  are  there  ? * They, 
Monkey  and  Hare,  when  they  will  hear,  will  be  with  fear  of  thee, 
Mr.  Leopard.  They  will  jump  to  the  ground,  and  die  in  the  holes.” 

Mr.  Leopard  came  to  his  home ; he  dug  the  holes  under  the  tree 
of  muzondo.  When  he  finished  digging  the  holes,  he  returned  to 
his  house. 

When  he  passed  some  time,  he  goes  out  of  his  house,  goes  to 
look.  Under  the  tree,  Hare  (is)  there  j Monkey  is  up  on  the  tree. 
Mr.  Leopard,  when  he  went  to  catch  Hare,  Hare  ran  away.  When 
he  took  to  chasing  him,  he  gave  him  up.  Monkey  also  ran  away, 
Mr.  Leopard  goes  to  his  home. 


184  Folk- Tales  of  Angola . 

Mu  ’amenemene  ka  selu,  ukatula  uta  mu  o’nzo  id,  ni  patonona,  ni 
diselembe,  ni  hunia;  ukuata  mu  kuenda,  katd  ku  bata  dia  kaveia. 
“ U ngi  bane  o sanji  iami ! O madila,  ua  ngi  tumine  o kubanga, 
Kabul u,  ngalembua  ku  mu  kuata ; ni  mukud,  Kahima,  ene  ai’d.  O 
sanji  iami,  ngi  bane-iu,  ngiie  naiu.”  Kuala  o kaveia:  “ Tuzeke-etu, 
ngana  Ngo.  Mungu,  kiene  uia-ke.”  Azek’d. 

Ki  atula  mu  Amenemene,  kuala  kaveia : “ Ndd  mu  solongo  dia 
muxitu,  uabatula  tumixi  pala  ku  tu  songa.  Tubanga  iteka;  iteka  ia 
ahetu  ni  mesu  mi,  ni  mele  ma,  ni  matui  mi,  ni  mazunu  mi,  ni  ma- 
kanu  mi.  Uitubula  o matui  mi,  uita  o jibixa;  uatakana  o misanga, 
ni  hula ; uauaia  o hula ; eie  uasema  uasu  ua  mulemba,  uauaia  ue ; 
o tumikolo  ue  ua  tu  takana.  Eie,  ngana  Ngo,  ki  uatula  ku  bata 
die,  uazek’e.  Uatula  mu  ’amenemene,  uakatuka,  uaia  bu  muxL  Ki 
uabixila-bu,  uabanda  mu  muxi,  uatudik’  eteka.  Kiene  eie  utunde-ku, 
usuame  moxi  a divunda,  ni  tumikolo  tud.  Mu  ene  mu  uakal’d  mil 
kinga  Kahima  ni  Kabulu.” 


Ngana  Ngo  uvutuka  ku  bata ; uabange  ioso  i a mu  tumine  ka- 
veia. Kizua  kiamukui,  ki  atudika  o iteka,  uala  moxi  a divunda.  Ki 
abange  katangana,  umona  Kahima  ni  Kabulu  ; ia  eza  kid. 

Ki  atula  bu  muxi,  kuala  Kabulu,  uixi : “ Moso  d ! Kabulu  d ! Za 
utal’  elumba,  iala  ku  tandu  a muxi.”  Ki  azuba  kutala,  Kahima  uixi : 
“ Enu,  ilumba,  nuanange  d ? ” A di  xib’d.  " Nuala  ni  sonii  ? ” A 
di  xib’d.  “ Nuala  ni  nzala  ? ” A di  xib’a.  Kuala  Kabulu  uixi  : 
u Moso  6 ! ku  bata  di 6 kuala-hi  ? ” Kahima  uixi : “ Ku  bata  diami 
kuala  mbudi.  Eie  ud,  Kabulu,  ku  bata  did  kuala-hi  ? ” Uixi : “ Ku 
bata  diami  kuala  ngulu.”  Uixi : “ Moso,  tui’etu  kid.” 

Atula  ku  bata;  ajiba  ngulu;  ebange;  eta  mu ’mbia.  Xitu  iabi ; 
funji  iabi ; eta  bu  malonga.  Azangula  mudingi  ua  menia,  ni  ngandu, 
ni  kudia  kuoso.  Akatuka  . . . katd  bu  kota  dia  muxi. 

Kuala  Kahima:  “ Enu,  ilumba,  tulukenu  ; tudienu  kid.”  Nguaid 
kutuluka.  Uebudisa:  “ Nuala  ni  sonii?”  A di  xib’d.  Kuala  Ka- 
hima : “ Moso  d ! Tui’etu  hanji ; mukonda  ala  ni  sonii  ietu.”  Ai’d. 

Ngana  Ngo  uatundu  mu  divunda ; usanga  o kudia ; ukuata  mu 
kudia.  Ki  azub’  o kudia,  uanu  o menia.  Uiza  kididi,  usukula  maku ; 
uiza  kididi  kiamukud,  usukula  o maku.629  Uia  dingi  mu  divunda; 
usuam’d. 


Leopard \ Monkey , and  Hare . 185 

In  the  morning  early,  he  takes  off  the  gun  in  his  house,  and  a 
cartridge-box,  and  hatchet,  and  club ; he  begins  to  walk,  up  to  the 
house  of  the  old  one.  “ Thou  give  me  my  chicken ! The  holes, 
thou  didst  order  me  to  make,  Hare,  I got  tired  of  catching  him ; 
with  the  other,  Monkey,  they  went  off.  My  fowl,  give  it  me,  that 
I go  with  it.”  Then  the  old  one : “ Let  us  sleep,  Mr.  Leopard.  To- 
morrow, then  thou  mayest  go  all  right.”  They  sleep. 

When  they  arrive  in  the  morning,  then  the  old  one : “ Go  to  the 
heart  of  the  forest;  there  to  cut  small  trees  for  to  carve  them. 
We  shall  make  images ; images  of  girls,  with  their  eyes,  with  their 
breasts,  with  their  ears,  with  their  noses,  with  their  mouths.  Thou 
shalt  pierce  their  ears,  and  put  (on)  earrings ; thou  shalt  fetch 
beads,  and  red-wood ; thou  shalt  smear  the  red-wood ; thou  shalt 
tap  gum  of  the  wild  fig-tree,  and  smear  too ; small  ropes  also,  thou 
shalt  fetch  them.  Thou,  Mr.  Leopard,  when  thou  arrivest  at  thy 
house,  shalt  sleep.  Thou  arrivest  in  the  morning,  thou  shalt  start, 
go  to  the  tree.  When  thou  arrivest  there,  thou  shalt  climb  into  the 
tree  and  set  up  the  images.  Then  do  thou  go  hence,  to  hide  under 
a thick  bush,  with  thy  small  ropes.  There  shalt  thou  stay  awaiting 
Monkey  and  Hare.” 

Mr.  Leopard  returns  home ; he  did  all  that  the  old  one  had  ordered 
him.  Another  day,  having  put  up  the  images,  he  is  under  the  bush. 
When  he  passed  a moment,  he  sees  Monkey  and  Hare ; they  have 
already  come. 

When  they  arrive  at  the  tree,  then  Hare  says : “ Ah,  friend ! O 
Monkey  1 come  to  see  the  girls,  who  are  up  on  the  tree.”  When  he 
finished  looking,  Monkey  said  : “ You  girls,  how  do  you  do  ? ” They 
are  silent.  “Are  you  with  shame?”  They  keep  quiet.  “Are  you 
hungry  ? ” They  are  silent.  Then  Hare  says : “ Eh,  friend  ! at 
thy  home,  what  is  there?”  Monkey  says:  “At  my  home  there  is 
a sheep.  Thou,  too,  Hare,  at  thy  house,  what  is  there  ? ” He  says : 
“At  my  house  there  is  a hog.”  He  says : “ Friend,  let  us  go  now ! ” 

They  arrive  at  home ; they  kill  the  pig ; they  cut  it ; they  put  it 
in  the  pot.  The  meat  is  done ; the  mush  is  ready ; they  put  it  on 
plates.  They  take  up  a jug  of  water,  and  a mat,  and  all  the  food. 
They  start  ...  up  to  the  place  of  the  tree. 

Then  Monkey : “ You,  girls,  come  down ; let  us  eat  now ! ” They 
will  not  come  down.  He  asks  them  : “ Are  you  bashful  ? ” They 
are  silent.  Then  Monkey : “ O friend  ! Let  us  go  please,  for  they 
are  bashful  with  us.”  They  go  away. 

Mr.  Leopard  comes  out  of  the  bush ; he  finds  the  food ; begins  to 
eat.  When  he  finished  eating,  he  drank  water.  He  comes  to  one 
place,  washes  his  hands ; comes  to  the  other,  washes  (his)  hands.629 
He  goes  again  under  the  bush ; he  hides. 


1 86  Folk-Tales  of  Angola . 

Kabuiu  uatula,  uixi:  "Moso  d ! Kahim’d ! elumba  iadi  kid!”  Alo- 
zalula630  o imbamba  id;  abeka-iu  ku  mabata  ml  Kahima  uiza  ni 
mbanza  id.  Akuata  mu  kuxika,  akuata  mu  tonoka.  Kuala  Kabuiu 
ni  Kahima : “ Enu,  ilumba,  zenu  tutonokienu  ! ” Elumba  nguaid 
kutonoka.  Kahima  ukuata  mu  kukina  ; Kabuiu  ualuxika  mbanza. 
Kahima  uatuka  ku  ilumba;  ki  aia  mu  kubelela,631  uanaminina  ku 
uasu.  Uixi : " Moso  d 1 Zd  utale,  o mon’  a muhatu  ua  ngi  kuata.” 
Kabuiu  utakula  o mbanza  boxi ; uia  mu  belela ; uanaminina.  Uixi : 
"Aiud!  Mosod!  t uanaminina.” 

Ngana  Ngo  utula  ni  hunia  ie.  Usanga  Kabuiu  iu ; u mu  vunda 
hunia;  u mu  ta  mu  kitakala632  kid.  Usanga  ue  Kahima;  u mu  bana 
hunia;  u mu  ta  mu  kitakala  kid.  Utuluk’d.  Uabixila  ku  bata  did ; 
uxi : " Mukaji  ami,  Kahima  ni  Kabuiu,  nga  a bindamena,  nga  a 
kuata;  mungu  tu  a lamba.”  Azek’a. 

Atula  mu  ’amenemene.  A mu  tudila  tambi  ia  ukou’  d.  Uixi : 
" Mukaji  ami,  mungu  uzuka  o muteba ; ukatula  Kabuiu  mu  kitakala. 
U mu  tala,  u mu  lamba.  Eie  udia  o xitu  id ; u ngi  xila  o iami.  Kala 
kiki,  xala  kiambote.”  Ngana  Ngo,  iu  ui’e  kid. 

O muhatu  uevu  mu  kitakala  muixi : "Tu  jitune  ; tfa,  ngana  Ngo, 
ua  tu  ambela  u tu  jitune,  pala  tu  mu  kaiela  bu  tambi/’  Muhatu  ua 
a jituna.  Kuala  Kabuiu:  "Tu  bane  o jisabi  ja  kaxa;  tuzuate,  tu 
mu  kaiele  bu  tambi.”  Ua  a bana  o jisabi.  Ajikula  o mbaulu;638 
azuata.  Ngana  Kabuiu  uala  kadifele:633  xibata  mu  mbunda;  bone 
ku  mutue.  O ngana  Kahima  uala  kabitangu  : 633  xibata  mu  mbunda ; 
bond  ku  mutue. 

Akatuka  . . . kate  bu  tambi,  bu  aii  ngana  Ngo.  Asanga  ngana 
Ngo  iu.  Kuala  ngana  Kabuiu  uixi : “ Mu  kutienu ! ngana  nguvulu 
ua  mu  tumu.”  A mu  kutu,  maku  ku  dima.  Uixi " Ngate-mu 
dileta  dia  ngulu  pala  ku  ngi  zozolola634  o mikolo ! kizongelu  kia 
fadinia ! hama  ia  mukuta ! ” 535  A-ngana  Kahima  ni  Kabuiu  ata- 
mbula.  Anange  a. 

Atula  mu  ngoloxi.  Kuala  ngana  Kabuiu  uixi:  "An’ a ngamb* 
e!”  Alenge  d.636  Uexana  o jihuedi  ja  ngana  Ngo:  "Ambatenu 
huedi  enu ! nui’enu  kud  ngana  nguvulu,  ua  mu  tumu.”  A mu 
ambata  ku  mukambu  ua  muxi ; katd  ku  bata  did,  dia  ngana  Ngo. 
A mu  tula  boxi. 

Kuala  Kabuiu:  "Tuamesena  tudia.”  Ngana  Ngo  ukatula  ngulu 
iasokela  kiki,637  itokala  hama  jitatu ; uia-ku  kibutu  kia  fadinia.  Kuala 
ngana  Kahima,  uixi:  "Nguetuetu  fadinia;  tuamesena  fuba.”  A a 
bana  o kibutu  kia  fuba.  Atambula. 

Ajiba  o ngulu;  ebange;  iat  mu  jimbia.  Xitu  iabi,  etebula.  Ate 


Leopard \ Monkey,  and  Hare . 187 

Hare  has  come  and  says : “ Eh,  friend  ! Monkey  ! the  girls  have 
eaten ! ” They  pick  up  their  things ; they  bring  them  to  their  houses. 
Monkey  comes  with  his  banjo.  They  begin  to  play ; they  begin  to 
dance.  Then  Hare  and  Monkey : “ You,  girls,  come,  let  us  dance ! ” 
The  girls  will  not  dance. , Monkey  begins  to  dance ; Hare  is  play- 
ing the  banjo.  Monkey  has  jumped  to  the  girls;  as  he  goes  to 
smack,631  he  sticks  to  the  gum.  He  says : “ O friend  ! Come  and 
see,  the  young  woman  is  holding  me.”  Hare  throws  the.  banjo  on 
the  ground ; he  goes  to  smack ; he  sticks.  Says : “ Woe  to  me ! 
O comrade,  we  are  stuck ! ” 

Mr.  Leopard  arrives  with  his  club  He  finds  Hare  here ; he 
knocks  him  (with)  club ; he  puts  him  in  his  side-bag.632  He  finds 
also  Monkey;  he  gives  him  a clubbing;  he  puts  him  in  his  side- 
bag.  He  comes  down.  He  arrives  at  his  home,  says : “ My  wife ! 
Monkey  and  Hare  (whom)  I wanted  much,  I have  caught  them ; 
to-morrow  we  will  cook  them.”  They  go  to  sleep. 

They  arrive  in  morning.  They  announce  to  him  the  funeral  of 
his  father-in-law.  He  says  : “ My  wife,  to-morrow  thou  shalt  pound 
the  cassava  ; then  take  Hare  out  of  the  side-bag.  Thou  shalt  skin 
him,  cook  him.  Thou  shalt  eat  thy  meat ; (and)  leave  me  mine. 
So  now,  farewell.”  Mr.  Leopard,  he  goes  now. 

The  woman  hears  in  the  side-bag,  saying : “ Let  us  out ; uncle, 
Mr.  Leopard,  told  us,  thou  shouldst  let  us  out,  that  we  follow  him  to 
the  funeral.”  The  woman  frees  them.  Then  Har6  : “ Give  us  the 
keys  of  the  trunk ; that  we  dress  and  follow  him  to  the  funeral.” 
She  gives  them  the  keys.  They  open  the  trunk ; they  dress.  Mr. 
Hare  is  ensign  : sword  on  waist ; cap  on  head.  Mr.  Monkey  is  cap- 
tain : sword  on  waist ; cap  on  head. 

They  start  — up  to  the  funeral,  where  Mr.  Leopard  went.  They 
find  Mr.  Leopard  here.  Then  Mr.  Hare  says : “ Bind  him ! the 
Lord  Governor  sent  for  him.”  They  bind  him,  hands  on  back.  He 
says  : “ I offer  a suckling  of  pig  for  slackening  the  ropes ! a measure 
of  meal ! a hundred  macutas  ! ” 636  Messrs.  Monkey  and  Hare  ac- 
cept. They  pass  time. 

They  arrive  in  evening.  Then  Mr.  Hare  says : “ Carriers,  hallo ! ” 
They  run  away.  He  calls  the  brothers-in-law  of  Mr.  Leopard : 4‘  Carry 
ye  your  brother-in-law ! ye  shall  go  to  the  Lord  Governor,  who  sent 
for  him.”  They  carry  him  on  a pole  of  a tree ; as  far  as  his  house, 
of  Mr.  Leopard.  They  set  him  down. 

Then  Hare : “We  want  to  eat.”  Mr.  Leopard  takes  a hog,  like 
this,537  worth  three  hundreds ; there  goes  a sack  of  meal.  Then 
Mr.  Monkey  says:  “We  don’t  want  meal;  we  want  flour.”  They 
give  them  a sack  of  flour.  They  receive  (it). 

They  kill  the  hog ; they  prepare  it ; it  goes  into  the  pots.  The 


1 88 


Folk -Tales  of  Angola. 

o funji  bu  jiku;  menia  ma  funji  masekuka.  Ext:  “Kana  mutu 
ulamba  o funji;  ngana  Ngo  u i lamba638  ni  maku.’* 

Ki  atumu  Kabima,  ngana  Ngo  uiza  mu  lamba  o funji  ni  maku. 
Muhatu  ua  ngana  Ngo  uate  o fuba ; mutat’  £,  ngana  Ngo,  uakuata 
mu  kulamba.  Lukuaku  luaxomoka.  Ngana  Kahima:  “Ta-mu  luku- 
aku  luamukud ! ” Lukuaku  luamukud  luaxomoka. 

Kuala  Kahima:  “O  menia  ma  funji,  a ma  texi ; ki  mauabk  Tu- 
die  kia  fadinia  ietu.” 

Ngana  Ngo,  a mu  zangula ; a mu  beka  mu  o’nzo  ie. 

Ki  azuba  o kudia,  Kahima  ni  Kabulu,  aia  ku  dima  dia  *nzo.  Azula 
o lopa  ia  ngana  Ngo;  eta  bu  dibunda;  emana  mu  kanga  mund. 
“ Tuma  ku  k’ijfa ! etu  6 ! a-Kahima  n’eme  Kabulu  d ! 689  ua  tu  tele 
mu  kitakala.  O kiztia  kia  lelu,  etu  tualengele  etu.640  Mumam*  6, 
muene  ua  tu  jitunu  etu  mu  kitakala.  Etu  tuendele  bu  tambi  pala 
ku  ku  kut*  eie,  ngana  Ngo.  Tualui’  etu  6 ! Kaienu.”  O jihuedi  ja 
ngana  Ngo  alokaia  Kabulu  ni  Kahima.  Akaie ; alembua. 

Kiabekesa  ngana  Kahima  uzeka  mu  muxi : mu  konda  dia  kulenga 
ngana  Ngo,  k’a  mu  kuame.  Kiabekesa  ngana  Kabulu  kuzeka  mu 
divunda,  k’alozeke  mu  kanga : mu  konda  diolenga  ngana  Ngo.  O 
ngana  Ngo,  kakexidi£  ni  madinga,  o kia  mu  bekesa  ukala  ni  madinga, 
ngana  Kahima  ni  ngana  Kabulu. 

Enu,  ngana  jami  ja  ahetu ; enu,  ngana  jami  ja  mala,  ngateletele 
kamusoso  kami.  La  kauaba,  la  kaiiba;  ngazuba.  Mahezu  — “Ma 
Nzambi.” 


XXIII. 

NA  NGO  NI  JIXITU. 

Na  Ngo  uakala  Kizu’  eki,  nzala  ia  mu  kuata.  Uxi : “ Ngibanga 
kiebi?  Ngixana  o jixitu  joso  mu  ngongo,  ngixi  ‘izenu;  tubange 
umbanda  T O ki  jiza  o jixitu,  erne  ngikuate,  ngidie.” 

Uatumu  kia  kuixana  Mbdmbi,  ni  Ngulungu,  ni  Soko,641  ni  Kabulu, 
ni  Kasexi.  Abongoloka,  exi : “Ua  tu  tumina-hi?,,  Muene  uxi: 
“Tukuatienu  umbanda,  tu  di  sanze!” 

Kumbi  diatoloka.  Akuata  o jingoma  bu  kanga,  ni  miimbu.  O 
ngana  Ngo  muene  uala  mu  xika  o ngoma ; uala  mu  kuimbila,  uxi : 


Leopard  and  the  other  Animals . 189 

meat  is  done,  they  take  it  from  the  fire.  They  put  the  mush  on  the 
fire;  the  water  of  the  mush  boils.  They  say  : “No  one  shall  cook 
the  mush ; Mr.  Leopard  shall  cook  it  with  (his)  hands.”  538 

As  Monkey  commanded,  Mr.  Leopard  comes  to  cook  the  mush 
with  (his)  hands.  The  wife  of  Mr.  Leopard  put  in  the  flour ; her 
husband,  Mr.  Leopard,  begins  to  stir.  The  hand  peels  off.  Mr. 
Monkey  : “ Put  in  the  other  hand ! ” The  other  hand  peels  off. 

Then  Monkey : “ The  water  of  the  mush,  throw  it  away  ; it  is  not 
good.  Now  let  us  eat  our  meal.” 

Mr.  Leopard,  they  lift  him  up ; they  bring  him  into  his  house. 
When  they  finished  eating,  Monkey  and  Hare,  they  go  to  back  of 
house.  They  strip  the  clothes  of  Mr.  Leopard ; they  put  them  in  a 
bundle;  they  stand  in  distance  yonder.  “Thou  must  know  it!  we 
are  Monkey  and  Hare  ; thou  puttest  us  in  the  side-bag.  The  day  of 
to-day,  we  ran  away.  Thy  wife,  she  let  us  loose  out  of  the  side- 
bag.  We  went  to  the  funeral  to  bind  thee,  Mr.  Leopard.  We  are 
going  away.  Chase  (us)  ! ” The  brothers-in-law  of  Mr.  Leopard  are 
chasing  Hare  and  Monkey.  They  chased  ; gave  up. 

What  causes  Mr.  Monkey  to  sleep  on  tree ; (is)  because  of  flying 
from  Mr.  Leopard,  that  he  should  not  hurt  him.  What  causes  Mr. 
Hare  to  sleep  in  the  bush,  he  does  not  sleep  in  the  open  field ; (is) 
because  of  flying  (from)  Mr.  Leopard.  Mr.  Leopard,  who  had  no 
spots,  what  caused  him  to  have  spots  (was)  Mr.  Monkey  and  Mr. 
Hare. 

You,  my  ladies ; you,  my  gentlemen,  I have  told  my  little  story. 
Whether  good,  whether  bad  ; I have  finished.  The  end  — “ (Is)  of 
God!” 


XXIII. 

LEOPARD  AND  THE  OTHER  ANIMALS. 

Mr.  Leopard  lived.  One  day  hunger  grasps  him.  He  says : 
“ How  shall  I do  ? I will  call  all  the  animals  in  the  world,  saying, 
* come  ye,  let  us  have  a medical  consultation.’  When  the  animals 
come  (then)  I may  catch  and  eat.” 

He  sends  at  once  to  call  Deer,  Antelope,  Soko,641  Hare,  and  Phi- 
lantomba.  They  gather,  saying  : “ Why  didst  thou  send  for  us  ? ” 
He  says : “ Let  us  consult  medicine,  that  we  get  health.” 

The  sun  is  broken  (down).  They  begin  the  drums  outside  with 
the  songs.  Mr.  Leopard  himself  is  beating  the  drum  ; he  is  singing, 
saying : 


190 


Folk -Tales  of  Angola . 

“ Ngulungu  6 ! Mbdmbi ! 

Mukuenu  ukata ; 

K’u  mu  boloke ! 

Ngulungu  6 ! Mbambi ! 

Mukuenu  ukata ; 

K’u  mu  boloke ! 

Ngulungu  6 ! Mbdmbi ! 

Mukuenu  ukata; 

K’u  mu  boloke ! ” 

O Mbambi  uxi : “ Mbanza,  o ngoma,  uala  mu  i xika  kiebi  ? Beka- 
iu  kunu;  ngi  i xike.”  Na  Ngo  ua  mu  bana-iu.  Mbdmbi  uakuata 
o ngoma,  uxi : 

“ Ki  kukata ; 

Ndunge  ja  ku  kuata ! 

Ki  kukata ; 

Ndunge  ja  ku  kuata  ! 

Ki  kukata ; 

N dunge  ja  ku  kuata  1 ” 

O na  Ngo  uabalumuka  boxi,  uxi : “ Eie,  Mbdmbi,  k’uijfa  kuxika 
ngoma.'* 

O jixitu  joso  ha  jileng’e,  jixi ; “ Na  Ngo  uala  ni  jindunge  ja  ku  tu 
kuata.*  * 


XXIV. 

MON' A NGO  NI  MON' A HOMBO. 

Ngateletele  Kabidibidi  ka  mon’  a ngo  ni  Kabidibidi  ka  raon’  a 
hombo,  atonokene  ukamba  ud. 

O Kabidibidi  ka  mon’  a hombo  uxi : " Eie,  kamba  diami,  uenda  ni 
kuiza  mu  ngi  nangesa  ku  bata  dietu."  Kabidibidi  ka  mon*  a ngo 
uxi : “ Erne  ki  ngitena  kuia-jinga  ku  bata  dienu ; mukonda  papaii,  ki 
dne  mu  ia  mu  mabia,  uene  mu  ngi  xila  kulanga  bu  muelu.  Kikal' 
eie  uia-jinga  ku  bata  dietu.”  Kabidibidi  ka  mon’  a hombo  uxi : 
“Kiauaba.”  Amuangan’d;  azekele. 

Kabidibidi  ka  mon’  a hombo  uai  kua  kamba  die,  Kabidibidi  ka 
mon’  a ngo.  Atonoka ; kumbi  diafu.  Kabidibidi  ka  mon’  a hombo 
uatundu-ku;  ueza  ku  bata  did;  azekele.  Izua  ioso,  Kabidibidi  ka 
mon’  a hombo  u£ne  mu  ia  kud  kamba  did,  Kabidibidi  ka  mon’  a 
ngo. 

Kizu'  eki,  Kabidibidi  ka  mon’  a ngo  uatangela  pai  d,  uxi : “ Papaii 
e ! Kabidibidi  ka  mon’  a hombo,  kamba  diami,  ngene  mu  nanga  n’e 
beniaba  izua  ioso.”  Pai  d uxi : “ Eie,  mon’  ami,  u kioua.  O hombo, 


I9I 


The  Young  Leopard  and  the  Young  Goat. 

11 O Antelope  ! O Deer  ! 

Your  friend  is  sick  ; 

Do  not  shun  him  ! 

O Antelope  ! O Deer  ! 

Your  friend  is  sick ; 

Do  not  shun  him  ! 

O Antelope ! O Deer  ! 

Your  friend  is  sick ; 

Do  not  shun  him  ! ” 

Deer  says  : “ Chief,  the  drum,  how  art  thou  playing  it  ? Bring  it 
here;  that  I play  it.”  Mr.  Leopard  gives  him  it.  Deer  takes  the 
drum,  says : 

“Not  sickness; 

Wiliness  holds  thee  ! 

Not  sickness ; 

Wiliness  holds  thee ! 

Not  sickness; 

Wiliness  holds  thee  ! ” 

Mr.  Leopard  stood  up  from  ground,  said : “ Thou,  Deer,  knowest 
not  (how)  to  play  the  drum.” 

The  animals  all  then  ran  away,  saying : “ Mr.  Leopard  has  a 
scheme  to  catch  us.” 


XXIV. 

THE  YOUNG  LEOPARD  AND  THE  YOUNG  GOAT. 

I will  tell  of  Kabidibidi,  the  young  leopard,  and  Kabidibidi,  the 
young  goat,  who  played  their  friendship. 

Kabidibidi,  the  young  goat,  said : " Thou,  my  friend,  shalt  be 
coming  to  me  to  pass  time  at  our  house.”  Kabidibidi,  the  young 
leopard,  said  : “ I cannot  go  always  to  your  house ; because  father, 
when  he  is  wont  to  go  to  the  fields,  he  leaves  me  to  watch  on  the 
threshold.  It  must  be  that  thou  comest  always  to  our  house.” 
Kabidibidi,  the  young  goat,  said  : “ All  right.”  They  separated ; 
they  slept 

Kabidibidi,  the  young  goat,  went  to  his  friend,  Kabidibidi  the 
young  leopard.  They  played  ; the  sun  died.  Kabidibidi,  the  young 
goat,  left  there  ; went  to  his  house ; they  slept.  All  days,  Kabi- 
dibidi, the  young  goat,  used  to  go  to  its  friend,  Kabidibidi  the  young 
leopard. 

One  day,  Kabidibidi,  the  young  leopard,  told  his  father,  saying : 
“ O father ! Kabidibidi,  the  young  he-goat,  my  friend,  I am  always 
passing  time  with  him  here  all  days.”  His  father  says  : “ Thou, 


192 


Folk  - Tales  of  Angola . 

iene  xitu  ietu ; kuene  o kudia  kuetu,  ku  tuene  mu  dia.  Ki  eza  mu 
ku  nangesa,  palahi  u mu  eha  n’ai’e  ? Ku  mu  kuata  ngu£,  ni  tu  mu 
die?  O kiki,  oba  o saku  ietu.  Lelu,  ha  uiza,  u mu  ila,  uxi : ‘kamba 
diami,  tuala  mu  tonoka ; bokona  mu  saku  ietu  mumu.’  O ki  abo- 
kona,  eie  ukuta  ku  saku.  O ki  uzuba  o kukuta,  unomona  mbangala 
n’u  mu  vunda-iu  ku  tandu  a saku.”  Mon’  £ uxi : “ Kiauaba.”  Na 
Ngo  uai*£  mu  mabia,  ni  mukaji  £. 


Ku  ema,  ku  axala  Kabidibidi  ka  mon’  a ngo,  o Kabidibidi  ka  mon* 
a hombo  ueza.  Ala  mu  tonoka.  Kabidibidi  ka  mon’  a ngo  uano- 
mona  o saku,  uxi : “ Kamba  diami  6 ! Bokona  mu  saku  mumu , 
tuala  mu  tonoka.”  Kabidibidi  ka  mon’  a hombo  uabokona  mu  saku ; 
kamba  die  uakutu-ku  ngoji. 

Kitangana,  Kabidibidi  ka  mon’  a hombo  uxi : “ Kamba  diami  6 ! 
ngi  jitule ! ” Kamba  die  uxi : “ Kala  hanji  momo ! ” Kabidibidi  ka 
mon’  a hombo  uxi  dingi : “ Ngi  jitule ; ha  k’u  ngi  jitula,  ngisuxina- 
mu.”  Kabidibidi  ka  mon’  a ngo  uxi:  “Sus*  £ ! **  Uxi:  “Ngine- 
nena-mu.”  Kamba  di£  uxi:  “Tunda  mu  saku  ia  pai  etu;  k’unenene- 
mu.”  Ua  mu  jitula;  atonoka.  Kabidibidi  ka  mon*  a hombo  uai’e. 

O ku  ema,  na  Ngo,  uendele  mu  mabia,  uatula.  Uxi : “ Kabidibidi 
ka  mon’  a hombo  uebi?”  Mon*  £ uxi : “Uejile;  nga  mu  tele  mu 
saku.  Uxi : * ngisuxina-mu ; * ngixi  * sus’6  ! * Uxi : * nginenena-mu.' 
Ngixi : * tunda  mu  saku  ia  pai  etu ; k*unenene-mu.*  Erne  nga  mu 
jitula ; uai*£.”  Na  Ngo  uxi : “ Eie,  mon*  ami,  hanji  uatobo.”  Aze- 
kele. 

Kimenemene,  na  Ngo  ua  mu  bana  dingi  o saku,  uxi : “ Lelu  ki 
eza,  u mu  bokuesa-mu  dingi.  O ki  ela  uxi  ‘ ngisuxina-mu,*  u mu  ila 
* sus*£  ! * O ki  ela  * nginenena-mu,*  u mu  ila  ‘ nen’6 ! * O saku  iami 
eme  muene  ; tu  i sukul’  £.*’ 

O ki  ala  mu  zuela  kiki,  manii,  Kabidibidi  ka  mon*  a hombo  lelu  ua 
di  meneka  kua  kamba  die.  O ki  evu  o kuzuela,  uakondoloka  ku  xilu 
dia  ’nzo ; uasuama.  Na  Ngo  uai  mu  mabia. 

Ku  ema,  Kabidibidi  ka  mon  *a  hombo  uatukuluka ; ala  mu  tonoka. 
Kabidibidi  ka  mon*  a ngo  uanomona  o saku,  uxi : “ Kamba  diami,  za 
mu  saku  mumu.**  Kamba  di£  uabokona;  uakutu-ku.  Kitangana, 
uxi : “ Ngi  jitule.**  Kamba  die  uxi : " Kala  hanji.”  Uxi : " Ngi- 
suxina-mu.** Uxi:  “Sus*^!**  ^Nginenena-mu.”  Uxi:  “K'unenene- 
mu ; tunda  mu  saku  ia  pai  etu.**  Ua  mu  jitula ; mon*  a hombo 
uatundu. 


193 


The  Young  Leopard  and  the  Young  Goat . 

my  child,  art  a fool.  The  goat,  that  is  our  meat ; that  is  the  food 
which  we  are  wont  to  eat.  When  he  comes  to  pass  time  with  thee, 
why  dost  thou  allow  him  to  go  away  ? Wilt  thou  not  catch  him, 
that  we  eat  him  ? Well  now,  here  is  our  sack.  To-day,  if  he  comes, 
thou  shalt  tell  him,  saying  : ‘ My  friend,  we  are  playing ; enter  into 
our  sack,  in  here/  When  he  is  in,  thou  shalt  bind  the  sack.  When 
thou  hast  done  binding,  thou  shalt  take  a staff,  and  shalt  knock  it  on 
him  over  the  sack.”  His  child  said  : “ All  right.”  Mr.  Leopard 
went  to  the  fields  with  his  wife. 

Behind,  where  stayed  Kabidibidi,  the  young  leopard,  Kabidibidi, 
the  young  goat,  came.  They  are  playing.  Kabidibidi,  the  young 
leopard,  took  the  sack,  saying : “ My  friend ! enter  into  the  sack 
here;  we  are  playing.”  Kabidibidi,  the  young  goat,  entered  the 
sack  ; his  friend  tied  on  (it)  the  cord. 

A while,  Kabidibidi,  the  young  goat,  says  : “ O my  friend  ! let  me 
out ! ” His  friend  says  : “ Stay  in  there  ! ” Kabidibidi,  the  young 
goat,  says  again  : “ Let  me  out ; if  thou  dost  not  let  me  out,  I shall 
pee  in  it.”  Kabidibidi,  the  young  leopard,  said  : “ Just  pee  ! ” He 
says  : “I  must  mess  in  it.”  His  friend  said  : “ Get  out  of  the  sack 
of  my  father;  do  not  mess  in  it.”  He  let  him  out;  they  played. 
Kabidibidi,  the  young  goat,  went  away. 

Behind,  Mr.  Leopard,  who  had  gone  to  the  fields,  has  arrived. 
He  says:  “Where  is  Kabidibidi,  the  young  goat?”  His  child 
says  : “ He  came  ; I put  him  into  the  sack.  He  said : * I must  pee 
in  it;'  I said:  ‘Just  pee!*  He  said:  ‘I  must  mess  in  it,*  I said: 
‘ Get  out  of  the  sack  of  my  father ; do  not  mess  in  it.*  I let  him 
out ; he  went  away.**  Mr.  Leopard  said  : “ Thou,  my  child,  art  still 
foolish.”  They  slept. 

(In  the)  morning,  Mr.  Leopard  gave  him  again  the  sack,  saying : 
“To-day,  when  he  comes,  thou  must  make  him  get  in  again.  When 
he  speaks,  saying,  ‘I  must  pee  in  it,’  tell  him,  ‘just  pee!’  When 
he  says,  ‘I  must  mess  in  it,’  tell  him,  ‘just  mess!*  The  sack  is 
mine,  my  own  ; we  can  wash  it ! ” 

When  he  is  thus  speaking,  behold,  Kabidibidi,  the  young  goat, 
to-day  has  come  early  to  his  friend.  When  he  heard  the  talking,  he 
went  round  to  the  back  of  the  house ; he  hid.  Mr.  Leopard  went 
to  the  fields. 

Behind,  Kabidibidi,  the  young  goat,  appeared ; they  are  playing. 
Kabidididi,  the  young  leopard,  took  the  sack,  saying : “ My  friend, 
come  into  this  sack  here.’*  His  friend  entered,  he  tied  (it)  up. 
A while,  he  says  : “ Let  me  out.”  His  friend  says  : “ Stay  longer.” 
He  says : “ I (must)  pee  in  it.”  Says  : “Just  pee  ! *’  “I  must  mess 
in  it.”  Says  : “ Do  not  mess  in  it ; get  out  of  the  sack  of  my 
father.”  He  let  him  out;  the  young  goat  came  out. 


194  Folk- Tales  of  Angola . 

Kitangana,  Kabidibidi  ka  mon'  a hombo  uxi : “ Eie  ud,  bokona* 
mu.”  Kabidibidi  ka  mon*  a ngo  uabokona  mu  saku.  O mon’  a 
hombo  uakutu-ku.  Kabidibidi  ka  mon’  a ngo  uxi:  “Ngi  jitulc.” 
Mukua  uxi : “ Kala  hanji.”  Uxi : “ Ngisuxina-mu.”  Mukud  uxi : 
“ Sus’d ! ” Uxi : “ Nginenena-mu.”  Kamba  die  uxi : “ Nen'd ! ” Ka- 
bidibidi ka  mon*  a hombo  unomona  mbangala ; uevundu  Kabidibidi 
ka  mon'  a ngo ; mon*  a ngo  uafu. 

Kabidibidi  ka  mon'  a hombo  uazeka  mu  hama  ia  na  Ngo.  Uano- 
mona  ngubu ;m  ua  di  futu,  ni  mutue ; ua  di  xib’d. 

Kitangana,  na  Ngo  uabixila,  uxi : “ Mon’  ami,  uai  kuebi  ? ” Ka- 
bidibidi ka  mon'  a hombo  uatolesa  kadizui 543  mu  zuela,  uxi : “ Erne 
u ! papaii ; mutue  uala  mu  ngi  kata.  O Kabidibidi  ka  mon'  a hombo 
nga  mu  jiba ; nga  mu  te  mu  saku.  Eie  pe,  k’u  i jitule.”  Na  Ngo 
uxi:  “Kiauaba.” 

Muhatu  a na  Ngo  uate  imbia  ia  dikota  bu  jiku ; menia  afuluka. 
A mu  kuzula  ni  saku  m'o'mbia ; uaxomokena  momo.  Kabidibidi  ka 
mon'  a hombo,  uala  mu  hama,  uxi : “ Erne  ngiza,  papaii ; ngi  mu 
kulula.”  Ua  di  futu  o ngubu  ia  na  Ngo ; uatubuka  bu  kanga  ni 
saku.  Ua  mu  xomona ; ua  mu  batula  o makanda.  Uabokona 
m'o'nzo;  uazek’d.  Ateleka  xitu;  iabi. 

Na  Ngo  uxi:  “Mon'  ami,  baiumuka  k:i,  tudie.”  Kabidibidi  ka 
mon'  a hombo  uxi : “ Papaii,  ki  ngitena  kuxikama  m'o'nzo ; muala 
munza.  Ngi  bane  enu  kudia  kuami ; ngiia  bu  kanga.”  A mu  bana 
kudia  ku&.  Ua  di  futu  ni  mutue  ; uatubuka.  Uaboloka  mu  kanga ; 
uhandekela,  uxi : “Eie,  na  Ngo,  uila  uxi  ‘ngadimuka;'  o kiki,  mon'£, 
ua  mu  di.  Erne  Kabidibidi  ka  mon’  a hombo ; erne  ngii'ami  iu.'* 

Na  Ngo  utubuka  bu  kanga ; utala.  Kabidibidi  ka  mon’  a hombo 
uala  mu  lenga  ni  lusolo.  Ua  mu  kaie  ; ua  mu  lembua. 

Kala  kiki,  na  Ngo  kiene  ki  azembela  o jihombo,  mukonda  mon’  £ 
uatonokene  ni  mon’  a hombo ; o mon’  a iu  ua  mu  disa  mon'  £. 

Ngateletele  kamusoso  kami.  Mahezu. 


The  Young  Leopard  and  the  Voting  Goat . 195 

A while,  Kabidibidi,  the  young  goat,  says : “ Thou,  too,  get  into 
it.”  Kabidibidi,  the  young  leopard,  got  into  the  sack.  The  young 
goat  tied  (it)  up.  Kabidibidi,  the  young  leopard,  said  : “ Let  me 
out.”  The  other  said:  “Stay  longer.”  He  says:  “I  must  pee  in 
it”  The  other  says:  “Just  pee!”  Says:  “I  must  mess  in  it.” 
His  friend  says:  “Just  mess!”  Kabidibidi,  the  young  goat,  takes 
the  staff ; he  knocks  it  on  Kabidibidi,  the  young  leopard  ; the  young 
leopard  is  dead. 

Kabidibidi,  the  young  goat,  laid  (himself)  down  in  the  bed  of  Mr. 
Leopard.  He  takes  the  sheet  i542  he  covers  himself  over  (his)  head  ; 
keeps  silent. 

A while,  Mr.  Leopard  arrives,  saying : “ My  child,  where  art 
thou  gone  ? ” Kabidibidi,  the  young  goat,  makes  a small,  tiny 
voice643  in  speaking,  says  : “I  am  here  ! papa;  (my)  head  is  aching 
'me.  Kabidibidi,  the  young  goat,  I killed  him ; I put  him  in  the 
sack.  Thou,  however,  do  not  untie  it.”  Mr.  Leopard  said:  “All 
right.” 

The  wife  of  Mr.  Leopard  set  a pot,  a large  one,  on  the  fire ; the 
water  boils.  They  put  him  with  the  sack  into  the  pot ; he  is  scalded 
in  there.  Kabidibidi,  the  young  goat,  who  is  in  bed,  says : “lam 
coming,  papa;  I will  scrape  him.”  He  covered  himself  with  the  bed- 
sheet  of  Mr.  Leopard  ; he  went  outside  with  the  sack.  He  peels 
him  ; he  cuts  off  his  paws.  He  goes  into  the  house  ; he  lies  down. 
They  cook  the  meat ; it  is  done. 

Mr.  Leopard  says : “ My  son,  get  up  now ; let  us  eat.”  Kabidi- 
bidi, the  young  goat,  says  : “ Papa,  I cannot  sit  up  in  the  house ; in 
here  there  is  heat.  Ye  give  me  my  food  ; I will  go  outside.”  They 
gave  him  his  food.  He  covered  himself  over  head ; went  out.  He 
moved  off  in  distance  ; he  shouts,  saying : “ Thou,  Mr.  Leopard, 
thinkest,  saying,  * I am  shrewd  ’ ; but  now,  thy  son,  thou  hast  eaten 
him.  I am  Kabidibidi,  the  young  goat ; I am  going  here.” 

Mr.  Leopard  rushes  outside  ; he  looks.  Kabidibidi,  the  young 
goat,  is  running  away  in  haste.  He  pursued  him  ; he  gave  him  up. 

Thus,  Mr.  Leopard,  therefore  he  hates  the  goats,  because  his  son 
played  with  the  son  of  the  goat ; the  young  of  the  latter,  he  made 
him  eat  his  (own)  son. 

I have  told  my  little  tale.  Finished. 


196 


Folk- Tales  of  Angola. 


XXV. 

KABULU  NI  NA  NGO. 

Kabulu  uendile  muhamba  ue  ualeba,  uxi:  “Ngiia  mu  kuta  mania- 
ngua  mu  tala.” 

Uakatuka;  ubixila  mu  kaxi  kia544  njila.  Utakanesa  ni  na  Ngo; 
na  Ngo  uxi : “ Eie,  Kabulu,  ua  di  kaka ; o muhamba  uos*  u ? uia  n’a 
kuebi  ? ” Kabulu  uxi : “ Kalunga,  ngiia  mu  kuta  tumaniangua  mu 
mabia.”  Na  Ngo  uxi : “ Eie  muene,  o muhamba  ua  ku  tundu ; ha 
uazala546  o maniangua,  u u ambata  kiebi  ?”  Kabulu  uxi : “ Kalunga, 
ha  eie  muene,  ngasoko  ku  ku  ambata ! ” Na  Ngo  uxi : “ Eie,  Ka- 
bulu, ua  di  metena.  Ha  ua  ngi  lembua,  ng  ’u  banga  kiebi  ? ” Kabulu 
uxi : “ Kalunga,  ngi  bete.” 

Na  Ngo  uakutuka  bu  muhamba.  Kabulu  uxi : “ Kalunga,  ki  ngi- 
kuta  o mikolo  ku  muhamba,  k’u  di  kole;  manii  uavula  kusonoka 
boxi.”  Na  Ngo  uxi:  “Kiauaba.” 

Kabulu  uanomona  mukolo ; uambela  na  Ngo,  uxi : “ Kalunga,  ta- 
ndela  kiambote.”  Na  Ngo  uatandela ; Kabulu  uakutu.  Ufomona 
dikua  die  mu  mbunda ; u di  ta  na  Ngo  mu  mutue.  Na  Ngo  uxi : 
4‘  Eie,  Kabulu,  uandala  ku  ngi  banga  kiebi  ? ” Kabulu  uxi : “ Enu 
mua  tu  zemba.”  Kabulu  u mu  tonia  dingi ; na  Ngo  uafu. 

Kabulu  ua  mu  tale ; uvutuka  ku  bata  die.  Uadi  xitu  i£ ; uakal’e. 

Ngateletele  kamusoso.  Mahezu. 


XXVI. 

O MULONGA  UA  NGANA  NGO  NI  NGULUNGU. 

Ngulungu  uavile  hombo  ia  muhatu ; o Ngo  anga  uvua  hombo  ia 
kisutu. 

Ngulungu  anga  uia  kua  Ngo  ku  mu  binga  o hombo  ia  kisutu, 
pala  ku  i baka  mu  ’ibanga  kie  ni  hombo  ie  ia  muhatu  pala  ku  i 
vualesa.  Uixi,  o ki  akuata  o mavumu  matatu,  n’a  mu  bana  o mon’ 
a hombo  ia  muhatu  ni  hombo  ie  ia  kisutu ; o Ngulungu  n’axaTd  ni 
hombo  ie  ni  an’e.  Ingo  anga  itambujila,  anga  ubana  o kisutu. 

O ki  avualele  o mavumu  matatu,  Ngulungu  ukuata  mon  a a hombo 
ia  muhatu  ni  kisutu  kia  ngana  Ngo.  Uia  kua  mu  bekela,  anga  u 


The  Lawsuit  of  Leopard  and  Antelope \ 


197 


XXV. 

HARE  AND  LEOPARD. 

Hare  plaited  his  long  basket,  saying : 44  I will  go  to  bind  squashes 
in  the  field.” 

He  started  ; he  arrives  in  middle  of  road.  He  meets  with  Mr. 
Leopard;  Mr.  Leopard  says:  “Thou,  Hare,  thou  art  courageous; 
this  whole  basket  here  ? Where  dost  thou  go  with  it  ? ” Hare 
said : " Lord,  I am  going  to  bind  a few  small  squashes  in  the  fields.” 
Mr.  Leopard  said : 44  Thou  indeed,  the  basket  is  bigger  than  thou ; 
if  it  be  full  of  squashes,  how  wilt  thou  carry  it  ? ” Hare  said : 
44  Lord,  if  (it  be)  thou,  thyself,  I am  able  to  carry  thee ! ” Mr. 
Leopard  said : 44  Thou,  Hare,  art  presumptuous.  If  thou  givest  me 
up,  what  may  I do  to  thee  ? ” Hare  said  : t(  Lord,  beat  me.” 

Mr.  Leopard  gets  into  the  basket.  Hare  said : “ Lord,  when  I 
fasten  the  ropes  to  the  basket  do  not  shriek ; but  beware  of  falling 
on  the  ground.”  Mr.  Leopard  said : 44  All  right.” 

Hare  took  a rope  ; he  tells  Mr.  Leopard,  saying : 44  Lord,  stretch 
(thyself)  out  well.”  Mr.  Leopard  stretched  out ; Hare  bound.  He 
takes  off  his  hatchet  from  waist ; he  knocks  (with)  it  Mr.  Leopard  on 
the  head.  Mr.  Leopard  says  : 44  Thou,  Hare,  how  dost  thou  mean  to 
treat  me  ?”  Hare  said  : 44  You  do  hate  us.”  Hare  hits  him  again  ; 
Mr.  Leopard  dies. 

Hare  flayed  him;  he  returns  to  his  house.  He  ate  his  meat; 
lived  on. 

I have  told  the  little  story.  Finished. 


XXVI. 

THE  LAWSUIT  OF  LEOPARD  AND  ANTELOPE. 

Antelope  owned  a she-goat ; Leopard,  he  owned  a he-goat. 

Antelope  then  goes  to  Leopard  to  ask  him  for  his  he-goat,  to 
keep  him  in  (his)  corral  with  his  she-goat,  to  breed.  Saying  that 
after  she  has  had  three  gestations,  he  would  give  him  a young  she- 
goat  with  his  he-goat ; (while  he)  Antelope,  would  keep  his  goat  and 
her  young.  Leopard  then  assents,  and  gives  over  the  he-goat. 

When  she  had  born  three  times,  Antelope  takes  a young  nanny- 
goat  and  the  billy-goat  of  Mr.  Leopard.  He  goes  to  bring  (th£rn)  to 


/ 


198  Folk ‘Tales  of  Angola. 

mu  ambela : “ Kisutu  kid  kiki,  ni  mon’  a hombo  ia  muhatu ; ubange 
ud  o kibaku  kid.”  Ingo  uixi : “ Kana ; ngalami  lua  ni  kibanga  kio- 
tunge.  Vutuka  hanji  ni  jihombo,  ud  ji  bake  d.  Ki  ngandotunga  o 
kibanga,  ngd  ji  takana.” 

Ngulungu  anga  uvutuka  ni  hofnbo  je  jiiadi  anga  u ji  baka  mu 
’ibanga  kid.  Hombo  ie  ia  muhatu  imateka  mu  kuvuala,  katd  mu 
kuinii  dia  mavumu. 

Ki  akala,  uia  kud  ngana  Ngo  ku  mu  ambela  kutambula  o hombo 
ie  ia  kisutu  ni  hombo  ia  muhatu,  i a mu  banene.  Ngana  Ngo  ua  di 
tunu  ku  ji  tambula,  mukonda  kibanga  hanji  k’a  ki  tungue. 

Ki  abange  izua,  ngana  Ngo,  ki  amono  Ngulungu  uala  kid  ni  ma- 
kuinii-a-uana  ma  hombo,  uia  kud  Ngulungu  ku  mu  ambela,  kuma: 
“ O jihombo,  tu  ji  uana.” 

Kuala  Ngulungu : “ Ngitenami  kuuana ; mukonda  erne  ngobeke- 
lele  o kisutu  kie,  ni  mon’  a hombo  ia  muhatu,  anga  u di  tuna,  uixi : 
‘ngalami  ni  kibanga  kiotunge;*  katd  ni  lelu.  Ngu  ku  bana  hombo 
jiiadi  ja  ahetu  ni  kisutu  kid.”  Kuala  Ngo:  “Nguamiami.”  Uia  ku 
bata ; uxitala  Ngulungu. 

Ngana  Nzamba  utuma  Mbambi  kuia  mu  kuambela  ngana  Ngulu- 
ngu kuma : “ Mungudind  uia  mu  mbanza  mud  ngana  Nzamba  pala 
kudfunda  o mulonga  ua  jihombo,  u nuala  nau  ni  ngana  Ngo.  Ni 
jihombo  jiia  ud.”  Mbambi  uambela  ngana  Ngulungu,  anga  uvutuka 
ku  bata  die.  Ngana  Ngulungu  ualodila,  ualobanza ; ioso  i dbanga 
k'a  i ijid. 

Kasexi  ubita  bud  Ngulungu,  u mu  ibudisa  ioso  ialodidila.  Ngu- 
lungu u mu  tangela  o mulonga  ua  jihombo  ni  ngana  Ngo.  Kuala 
Kasexi : “ Erne  ngifunda  o mulonga  kiambote,  ni  uvutuke  ni  hombo 
jd ; u ngi  futa  kikuxi  ? ” 

Kuala  Ngulungu  : “ Eie,  Kasexi,  ndaie.  Kfu  ngi  kuatese  jinjinda; 
xind  ngu  ’u  kuama.”  Kasexi,  ni  uoma  ua  Ngulungu,  ni  jinjinda 
javulu,  ji  a mu  sange  najiu,  Kasexi  ui’d. 

O ki  atenene  izua  iiadi,  Ngulungu  uambata  o jihombo ; uia  mu 
mbanza  ia  ngana  Nzamba.  Usanga  muezala;  a-ngana  Palanga,  Pa- 
kasa,  Sefu,  Hoji,  Kisebele,  Semvu,5*6  ni  muene  ngana  Ngo. 

Ngulungu,  ki  abixila,  uamenekena  ngana  Nzamba.  16  u mu  tuma: 
“ Kdxikame.” 

Ki  abange  kitangana,  amona  Kasexi  ualobita  ni  malusolo,  ni  kiji- 
nga  kie  ku  mutue,  anga  umenekena  mu  kanga  ngana  Nzamba  ni 
iama  iamukud. 

Kuala  ngana  Nzamba:  “Mukuanii  und,  uabiti  ni  lusolo  ni  kijinga 
kid  ku  mutue,  sd  ku  ki  tulula  mu  ku  ngi  menekena?”  Uixana 
Mbdmbi ; u mu  tuma  kukaiela  Kasexi : " Kd  mu  kuate ; uize  n’e. 
Se  ngue,  mu  jibe ! ” 


1 99 


The  Lawsuit  of  Leopard  and  Antelope . 

him,  and  says  to  him:  “ Thy  he-goat.(is)  here,  with  the  young  she- 
goat ; that  thou,  too,  mayest  raise  thy  cattle.”  Leopard  says : “No  ; 
I have  not  yet  a corral  built.  Return  yet  with  the  goats,  and  keep 
them.  When  I shall  have  built  the  corral,  I will  fetch  them.” 

Antelope  then  went  back  with  his  two  goats,  and  he  kept  them  in 
his  corral.  His  nanny-goat  begins  to  breed,  until  it  had  ten  gesta- 
tions. 

After  a time,  he  goes  to  Mr:  Leopard  to  tell  him  to  take  his  he- 
goat  and  the  she-goat,  that  he  had  given  him.  Mr.  Leopard  refuses 
to  take  them,  because  he  has  not  yet  built  the  corral. 

After  spending  days,  Mr.  Leopard,  on  seeing  (that)  Antelope  has 
already  forty  goats,  he  goes  to  Antelope’s  to  tell  him,  saying : “ The 
goats,  we  will  divide  them.” 

Then  Antelope : “ I cannot  divide,  because  I had  brought  thee 
thy  he-goat,  with  a young  she-goat,  and  thou  didst  refuse  saying  : * I 
have  no  corral  built/  until  to-day.  I will  give  thee  two  she-goats 
with  thy  he-goat.”  Then  Leopard  : “ I will  not.”  He  goes  home  ; 
summons  Antelope. 

Lord  Elephant  sends  Deer  to  go  and  tell  Mr.  Antelope,  saying : 
“ The  day  after  to-morrow  thou  shalt  go  to  the  court  of  Lord  Ele- 
phant, there  to  plead  the  lawsuit  of  the  goats,  that  you  have,  (thou) 
and  Mr.  Leopard.  And  the  goats,  they  shall  go  too.”  Deer  told 
Mr.  Antelope,  and  returned  to  his  home.  Mr.  Antelope  is  crying,  is 
thinking;  what  he  shall  do,  he  does  not  know. 

Philantomba  passes  by  Antelope’s,  and  asks  him  what  he  is  crying 
about.  Antelope  tells  him  the  lawsuit  of  the  goats  with  Mr.  Leo- 
pard. Then  Philantomba:  “I  will  plead  this  lawsuit  well,  so  that 
thou  shalt  return  with  thy  goats  ; how  much  wilt  thou  pay  me  ? ” 

Then  Antelope  : “ Thou,  Philantomba,  begone.  -Do  not  make  me 
angry ; lest  I hurt  thee.”  Philantomba,  in  fear  of  the  Antelope,  and 
of  the  great  anger,  that  he  found  him  to  have,  Philantomba  goes 
away. 

When  the  two  days  were  complete,  Antelope  took  the  goats ; he 
went  to  the  court  of  Lord  Elephant.  He  finds  the  place  full ; 
Messrs.  Palanga,  Buffalo,  Sefu,  Lion,  Kisebele,  Semvu,646  and  Mr. 
Leopard  himself. 

Antelope,  when  he  arrived,  greeted  Lord  Elephant.  The  latter 
bid  him  : “ Sit  down.” 

When  they  had  spent  a while,  they  see  Philantomba,  who  is  pass- 
ing in  a hurry,  with  his  cap  on  his  head,  and  he  greets  from  a dis- 
tance Lord  Elephant  and  the  other  beasts. 

Then  Lord  Elephant : “ Who  is  that,  who  passed  in  haste  with 
his  cap  on  (his)  head,  without  taking  it  off  while  greeting  me  ? ” He 
calls  Deer,  he  orders  him  to  pursue  Philantomba:  “Go,  catch  him 
(and)  come  with  him.  If  he  will  not,  kill  him  ! ” 


200 


Folk - Tales  of  Angola . 

Mbambi  anga  uia ; ukuata  Kasexi ; u mu  bekela  ngana  Nzamba. 
Ngana  Nzamba  utuma  ku  mu  kuta.  “Kituxi  kianii,  ki  ngi  dia  ?” 
Kuala  ngana  Nzamba  uixi : “O  ukambu  ua  uoma,  ua  kubita  ni  lusolo 
bu  ngala,  s6  kutulula  o kijinga.”  Kuala  Kasexi:  “ Ngasakamana, 
mu  konda  dia  pai  etu,  nga  mu  xi  ualovuala.  Erne  ngaloia  ni  lusolo 
mu  takana  manii  etu,  uaia  mu  ita.” 

Ki  azubile  kuzuela,  ngana  Hoji,  ni  ngana  Nzamba,  ni  iama  ioso 
atukumuka  ni  kuzuela : “ Manii ! Pai  enu  uvual’a  ? ” Kuala  Ka- 
sexi: “O  pai  etu,  jingana,  nubanga  pata  ia  kuvuala,  mu  konda 
dia'nii  ? ” Ene  atambujila:  “O  diiala  dialovuala,  kilua  tua  mu 
mono.”  Kasexi  uebudisa : “ Milonga  ianii  iala  mu  mbanz’  omo,  ni 
ngana  Ngulungu  ni  ngana  Ngo  ? ” 

Kuala  ngana  Nzamba  ni  ngana  Hoji : “ Kasexi,  mu  jitunienu ! O 
milonga  iabatuka.  Eie,  ngana  Ngo,  u mukua-hombo  ia  kisutu ; o 
ngana  Ngulungu  uobingila-iu  pala  kuvuala  ni  hombo  i£  ia  muhatu. 
Utambula  o hombo  eji  jiiadi  ja  ahatu  ni  kisutu  kie.  Ki  nu  ji 
uanienu,  mukonda  o diiala  ki  divual£.” 


XXVII. 

HOJI  NI  KIMBUNGU. 

Hoji  uadidile,  uxi:  “Mu  ngongo  ki  mu£ne  mukuetu  ngasoko  n’e 
ku  nguzu ; mukuetu  ngoho,  Nzamba  Ngola  'Aniinii,  ni  Kisonde  kia 
Malemba  a mu  zalela  ngongo,647  ene  ngasoko  n’a.” 

Manii  o Kimbungu,  uabatemene  mu  kisasa,  ha  ubalumuka ; usa- 
nduka  kadikanga,  uxi:  “Hoji,  uatange  makutu,  uxi  ‘mu  ngongo  ki 
muene  mukuetu  ngasoko  n’£.’  O Vula-ndunge  ukola.”  Uenda  ko- 
fele,  uxi  dingi : “ O Niengena-maku  ukola  ! ” 

Hoji  utala  Kimbungu.  Njinda  ia  mu  kuata,  ha  u mu  kaia;  ua 
mu  lembua. 

Kiene  ki  a di  zembela,  mukonda  Hoji  uatangele  makutu ; o Ki- 
mbungu iu  ua  mu  tungununa. 


201 


Lion  and  Wolf. 

Deer  then  goes  ; he  catches  Philantomba ; brings  him  to  Lord 
Elephant.  Lord  Elephant  orders  to  bind  him.  Then  Philantomba  : 
" What  crime  is  it  that  kills  me  ? ” Then  Lord  Elephant  says : 
" The  lack  of  respect,  to  pass  in  haste  where  I am,  without  lowering 
the  cap.”  Then  Philantomba:  “I  am  in  a hurry  because  of  my 
father,  whom  I left  giving  birth.  I am  going  in  haste  to  fetch  our 
mother,  who  is  gone  to  the  war.” 

When  he  finished  speaking,  Lord  Lion,  and  Lord  Elephant,  and 
all  the  beasts,  start  up,  saying : “ Possible  ? Thy  father  giving 
birth  ? ” Then  Philantomba  : “ My  father,  gentlemen,  you  have 
doubts  of  (his)  giving  birth,  because  of  what  ? ” They  answer : 
“ The  male,  that  gives  birth,  we  have  not  yet  seen  him.”  Philan- 
tomba asks  them  : " What  lawsuit  is  there  in  this  court  between  Mr. 
Antelope  and  Mr.  Leopard  ? ” 

Then  Lord  Elephant  and  Lord  Lion  : “ Philantomba,  unbind  him  ! 
The  lawsuit  is  decided.  Thou,  Mr.  Leopard,  wast  owner  of  a he- 
goat ; Mr.  Antelope  asked  him  of  thee,  to  breed  with  his  she-goat. 
Thou  shalt  get  these  two  she-goats  with  thy  he-goat.  Do  not  divide 
them,  for  the  male  does  not  give  birth.” 


XXVII. 

LION  AND  WOLF. 

Lion  roared,  saying  : “ In  the  world  there  is  not  another  equal  to 
me  in  strength  ; only  my  friend,  Elephant  Ngola  ’Aniinii  and  Red- 
ant  of  Malemba,  whose  couch  is  pain,547  they  are  equal  to  me.” 

But  the  Wolf,  who  had  lurked  in  the  thicket,  then  gets  up ; moves 
off  a short  distance,  says : “ Lion,  thou  toldest  a lie,  saying  * in  the 
world  there  is  no  other  equal  to  me/  The  Know-much  is  stronger.” 
He  walks  a little,  says  again  : “The  Hang-arms  is  stronger  ! ” 

Lion  looks  at  Wolf.  Anger  takes  him,  and  he  chases  him  ; he 
gives  him  up. 

Therefore  (it  is)  they  hate  each  other ; because  Lion  (once)  told  a 
lie ; but  Wolf,  he  exposed  him. 


202 


Falk  - Tales  of  A ngola . 


XXVIII. 

NZAMBA  NI  DIZUNDU. 

Eme  ngateletele  ngana  Nzamba  ni  ngana  Dizundu,  akexile  mu 
namulalela  548  ku  bata  dimoxi. 

Kizua  kimoxi,  ngana  Dizundu  uambelele  mukaji649  a ngana  Nza- 
mba, uixi : “ Ngana  Nzamba  kabalu  kami.”  Ngana  Nzamba,  ki  ejile 
ni  usuku,  anga  ilumba  i mu  ambela,  exi : “ Eie  u kabalu  ka  ngana 
Dizundu ! ” 

Ngana  Nzamba  anga  uia  kuk  ngana  Zundu,  uixi : “ Eie  uambele 
mukaji  ami  kuma  eme  ngi  kabalu  k 6 ?”  Nga  Dizundu  uamba,.  kuma: 
“ Kana ; eme  nga  ki  ambiami.”  Aia  buamoxi.  mu  sanga  mukaji  a 
ngana  Nzamba. 

Mu  njila  ngana  Zundu  uambelele  ngana  Nzamba,  uixi:  “Kuku, 
ngalami  ni  nguzu  ia  kuenda.  Za  ngibande  ku  dikunda  did  ! ” Ngana 
Nzamba  uixi : “ Banda,  mulaul’  ami.”  Ngana  Dizundu  anga  ubanda. 

Ki  abangele  katangana,  uambelele  ngana  Nzamba:  “Kuku,  ngondo 
di  bala.  Za  ngisote  tungoji  pala  ku  ku  kuta  mu  dikanu.”  Ngana 
Nzamba  anga  uxikana.  Nga  Dizundu  anga  ubanga  ioso  i abingile. 

Ki  abitile  katangana,  uambelele  dingi  ngana  Nzamba  uixi:  “Za 
ngisote  kasanzu  pala  ku  ku  bukila  o jihamua.”  Nga  Nzamba  uixi : 
“ Ndaie.”  Muene  anga  usota  o sanzu. 

Ene,  ki  akexile  mu  bixila  kia,  o ilumba  ia  a muene,  anga  itunda 
ku  a kauidila  ni  ku  di  kola,  ixi : “ Eie,  nga  Nzamba,  u kabalu  muene 
ka  ngana  Zundu  ! ” 


XXIX. 

MUKENGE  NI  SUTE. 

Mukenge  ni  Sute  560  a di  kuatele  ukamba  ua  nzangu  imoxi. 

Mukenge  uxi : “ Eie,  mukuetu  Sute,  eme  ngiia-jinga  mu  kuata  o 
jisanji.’,  Sute  u^  uxi : “ Eme  ngiia-jinga  mu  tuta  o fuba  bu  zukilu 
dia  ahatu."  Mukenge  uxi : “ Kiauaba.”  Azekele. 

Kimenemene,  Mukenge  uai  mu  kuata  o sanji.  Sute  u£  uatumbu 
matumbu  katd  bu  zukilu  dia  ahatu.  Uatubula  kinda  kia  fuba ; uasu- 
kumuina  mu  saku  i^  ; iezala.  Uvutuka ; ubixila  m’o’nzo  i£.  Usanga 
rnukui,  Mukenge,  ueza  kia  ni  sanji.  Alambe ; adi ; azekele. 


Fox  and  Mole . 


203 


XXVIII. 

ELEPHANT  AND  FROG. 

I often  tell  of  Mr.  Elephant  and  Mr.  Frog,  who  were  courting  at 
one  hoiise. 

One  day  Mr.  Frog  spake  to  the  sweetheart  649  of  Mr.  Elephant, 
saying:  “Mr.  Elephant  (is)  my  horse.”  Mr.  Elephant,  when  he 
came  at  night,  then  the  girls  tell  him,  saying : “ Thou  art  the  horse 
of  Mr.  Frog ! ” 

Mr.  Elephant  then  goes  to  Mr.  Frog's,  saying : “ Didst  thou  tell 
my  sweetheart  that  I am  thy  horse?”  Mr.  Frog  says,  saying : 
“No  ; I did  not  say  so.”  They  go  together  to  find  the  sweetheart 
of  Mr.  Elephant. 

On  the  way,  Mr.  prog  told  Mr.  Elephant,  saying : “ Grandfather, 
I have  not  strength  to  walk.  Let  me  get  up  on  thy  back  l ” Mr. 
Elephant  said  : “Get  up,  my  grandson.”  Mr.  Frog  then  goes  up. 

When  a while  passed,  he  told  Mr.  Elephant : “ Grandfather,  I am 
going  to  fall.  Let  me  seek  small  cords  to  bind  thee  in  mouth.” 
Mr.  Elephant  consents.  Mr.  Frog  then  does  what  he  has  asked. 

When  passed  a little  while,  he  told  again  Mr.  Elephant,  saying : 
“ Let  me  seek  a green  twig  to  fan  the  mosquitoes  off  thee.”  Mr; 
Elephant  says  : “ Go.”  He  then  fetches  the  twig. 

They,  when  they  were  about  to  arrive,  the  girls  saw  them,  and 
they  went  to  meet  them  with  shouting,  saying : “ Thou,  Mr.  Ele- 
phant, art  the  horse  indeed  of  Mr.  Frog !” 


XXIX. 

FOX  AND  MOLE. 

Fox  and  Mole660  took  to  each  other  the  friendship  of  one  board 
(of  eating  together). 

Fox  said  : “Thou,  comrade  Mole,  I will  go  always  to  catch  chick- 
ens.” Mole  also  said  : “ I will  go  always  to  carry  off  flour  from  the 
pounding-place  of  the  women.”  Fox  said:  “All  right.”  They 
slept. 

(At)  morning,  Fox  went  to  catch  a fowl.  Mole,  too,  threw  up  (his) 
mole-hills  as  far  as  the  pounding-place  of  the  women.  He  bored  a 
basket  cf  flour ; he  drew  (it)  off  into  his  sack ; it  is  full.  He  re- 
turns ; arrives  in  their  house.  He  finds  the  other,  Fox,  who  has 
come  already  with  a fowl.  They  cooked  ; they  ate,  slept. 


204 


Folk - Tales  of  Angola . 

Kimenemene,  Mukenge  uxi:  “Ial'd,  eme  ngala  mu  ia  mu  kuata 
o sanji.”  Sute  ue  uxi : “ Eme  ngala  mu  ia  ku  fuba.”  A di  muanga. 
Ku  ai  Mukenge,  uakuata  dikolombo  dia  sanji.  O Sute  uasukumuna 
fuba  mu  saku  ie.  Uvutukisa ; usanga  mukud,  ueza  kid  ni  sanji. 
Alambe  sanji;  alambe  funji.  Mukenge  uxi:  “Ial’e  ud ! tuie  tuaka- 
zoue;  ki  tuiza,  tudie  kiua.”  Sute  uxi : “ Kiauaba.” 

Akatuka ; abixila  ku  ngiji.  O Sute  uabanga651  ngenda562  id, 
tunde  k’o’nzo  id  katd  ku  ngiji.  Mukenge  uakutuka  mu  menia;  uai 
ni  kuzoua  katd  mu  kaxi  kia  menia.  Uvutukisa ; utomboka. 

Sute  uxi : “ Eme  ki  ngikutuka  mu  menia,  k’u  ngi  mono  kindala.” 
Mukenge  uxi : “ Kutuka,  ngitale.”  Sute  uakutuka ; uaboba.  Uaku- 
tuka dingi  mu  uina  ud  ; uala  mu  kuenda.  Ubixila  m’o’nzo  id  ; uatu- 
buka  mu  uina.  Unomona  makudia,  axi  ni  mukud ; uadi.  Ubokona 
mu  uina ; uenda.  Ubixila  mu  ngiji ; uatumbuka  koxi  a menia.  Uxi : 
“ Ial’e,  Mukenge,  tui’etu  kia.”  Akatuka. 

Abixila  ku  bata ; abokona  m’o’nzo.  Mukenge,  b’axile  makudia, 
makudia  a a di.  Mukenge  uxi : “ Ial’d,  Sute,  nanii  uadi  makudi’ 
etu?”  Sute  uxi:  “Manil.  Tuendele  kiiadi  kietu  mu  zoua.  Eme 
ngi  mu  iji'a  kiebi,  muoso  uadi  ? ” A di  xib’a ; azekele. 

Kimenemene,  Mukenge  uxi : “ Eme  ngala  mu  ia  mu  batemena  o 
jisanji.”  Sute  ue  uxi : **  Eme  ngala  mu  ia  ku  fuba.”  Amuangana. 
Ku  ai  Mukenge,  uakuata  mama  ia  sanji.  Ueza  m’o’nzo  mu  lamba. 
O Sute  ud,  ku  ai,  uanomona  fuba.  Uvutukisa ; ubokona  m’o’nzo 
id.  Usanga  mukua,  sanji  uelambe  kid.  Alambe  funji.  Sute  uxi : 
“Ial’e,  tuie  hanji  mu  zoua.  Ki  tuiza,  tudie  kiua.”  Mukenge  uxi: 
“Kutuama  kuia  mu  zoua,  tuala  mu  sanga  makudia  a a di.”  Sute 
uxi : “ Kiki,  ki  tunange-ku.”  Mukua  uaxikina. 

Akatuka ; abixila  bu  tabu.  Mukenge  uakutuka  mu  menia ; ua- 
zouo ; uatomboka.  Sute  ue  uakutuka ; uaboba  koxi  a menia ; id 
mu  uina  u£.  Uala  mu  kuenda ; ubixila  m’o’nzo  id.  Uatubuka  ku 
kanga ; uadi  kudia.  Ubokona  dingi  mu  ngenda  id ; uenda.  Ubixila 
ku  ngiji ; uatumbuka  ; iu  ku  kanga.  Uxi : “ Ial’d,  tui’etu  kid ! ” 

Akatuka ; abixila  ku  bata.  Abokona  m'o’nzo.  Mukenge  utala 
b’abakele  o makudia ; a a di.  Uxi : “ Ial’d,  nanii  uadi  o kudia 
kuetu  ? ” Sute  uxi : “ Manil.”  Mukenge  uxi : “ Kiene  ki  ngambela, 
ngixi  ‘tudie  hanji’ ; eie  uxi  ‘tuie  mu  zoua;  ki  tunange-ku.*  O kiki, 
makudia,  a a di.”  A di  xib’d ; azekele. 


Fox  and  Mole . 


205 

(At)  morning,  Fox  says : “ O man,  I am  going  to  catch  a fowl.” 
Mole  also  said : “I  am  going  for  flour.”  They  separated.  Where 
Fox  went,  he  caught  a cock.  Mole  drew  off  flour  into  his  sack. 
He  returns  ; finds  his  comrade,  who  has  already  come  with  a fowl. 
They  cooked  the  cock  ; they  boiled  the  mush.  Fox  said:  “O  man  ! 
let  us  go  to  have  a bath ; when  we  come,  we  will  eat  well.”  Mole 
said:  “ Very  well.” 

They  start ; arrive  at  the  river.  Mole  had  made  his  tunnel,  start- 
ing from  their  house  down  to  the  river.  Fox  went  into  the  water ; 
he  went  swimming  as  far  as  in  the  middle  of  water.  He  returns ; 
gets  ashore. 

Mole  said : “ I,  when  I get  into  the  water,  thou  shalt  not  see  me 
so  soon.”  Fox  said  : “ Get  in ; let  me  see.”  Mole  went  in  ; dived. 
He  entered  again  into  his  tunnel ; he  is  walking.  He  arrives  at 
their  house ; he  gets  out  of  the  tunnel.  He  takes  the  eatables, 
which  they  had  left,  (he)  and  his  chum  ; he  eats.  He  enters  into 
the  tunnel ; walks.  He  arrives  in  the  river  ; he  emerges  from  under 
water.  Says  : “ O fellow,  Fox,  let  us  go  now.”  They  start. 

They  arrive  at  home ; they  enter  the  house.  Fox,  where  he  had 
left  the  victuals,  the  victuals  are  eaten.  Fox  says  : “ O man,  Mole, 
who  ate  our  victuals  ? ” Mole  said : “ I don’t  know.  We  went  both 
of  us  to  bathe.  How  can  I know  him  who  ate  ? ” They  are  silent ; 
slept. 

Morning,  Fox  says:  “I  am  going  to  lie  in  wait  of  the  fowls.” 
Mole  too  said  : “I  am  going  for  the  flour.”  They  separate.  Where 
went  Fox,  he  caught  a mother-hen.  He  came  to  the  house  to  cook. 
Mole  also,  where  he  went,  he  took  flour.  He  returns ; enters  into 
their  house.  He  finds  the  other  ; the  fowl,  he  has  cooked  it  already. 
They  cooked  the  mush.  Mole  said : “ O comrade,  let  us  go  first 
to  bathe.  When  we  come,  we  will  eat  well.”  Fox  said  : “By  first 
going  to  bathe,  we  always  find  the  victuals  eaten.”  Mole  said: 
“Then,  let  us  not  tarry  there.”  The  other  assented. 

They  started ; arrived  at  the  landing.  Fox  entered  into  the 
water  ; he  swam  ; came  ashore.  Mole  went  in,  too ; he  dived  under 
the  water  ; he  is  in  his  tunnel.  He  is  walking  ; he  arrives  at  their 
house.  He  gets  out  on  earth ; he  eats  the  food.  He  enters  again 
into  his  tunnel ; he  walks.  He  arrives  at  the  river ; he  emerges ; 
he  is  on  the  ground.  Says  : “ Comrade,  let  us  go  now  ! ” 

They  start ; they  arrive  at  home.  They  enter  in  the  house.  Fox 
looks  where  he  had  set  the  food ; it  is  eaten.  Says  he  : “ O fellow, 
who  ate  our  food  ? ” Mole  said  : “ I don’t  know.”  Fox  says  : “ That 
is  why  I said,  saying,  * let  us  eat  first ; * thou  saidst,  ‘ let  us  go  to 
bathe  ; let  us  not  tarry  there.’  Now,  the  victuals,  they  are  eaten.” 
They  keep  silent ; slept. 


206 


Folk- Tales  of  Angola . 

Kimenemene,  Mukenge  uxi : “ Eme  ngiia  mu  muania  mu  kuata  o 
sanji.”  Sute  uxi : “ Eme  ngiia  kia.  Ha  nganange  kitangana  kat6 
mu  muania,  lelu  ahetu  ngd  a sanga  amuangana.”  Uakatuka. 

O Mukenge,  ku  ema  ku  axala,  uxingeneka,  uxi:  “Iala  mueniu, 
manii  muene  uala  mu  dia  o makudia  ? Ngiia  ni  kukenga  kuoso  ku 
ala  mu  kuijila.”  Ukenga  mu  iangu,  usanga  matumbu  a Sute, 
atundu  k’o’nzo  id  kat6  ku  ngiji.  Mukenge  uxi : " Manii,  ial’u  uala 
mu  kuendela  koxi  a mavu.”  Uasu  mubetu ; ua  mu  tela  mu  ngenda 
ie.  Uatundu-ku ; uai  mu  batemena  o sanji.  Uakuata  kolombolo  dia 
sanji;  uiza  ku  bata.  Atakanesa  ni  mukud;  exi:  “Tulambe  kia 
makudia/*  Alambe. 

Sute  uxi : “ Tuie  mu  zoua.”  Mukenge  uxi : “ Ndoko.**  Aka- 
tuka ; abixila  ku  ngiji.  Mukenge  uakutuka  mu  menia ; uazouo ; 
uatomboka.  Sute  u&  uakutuka  mu  menia ; uboba  koxi  a menia. 
TJabokona  mu  uina  ue ; uenda.  Ubixila  ku  mbandu  a ’nzo  id ; uafu 
bu  mubetu,  u atele  Mukenge. 

O Mukenge,  bu  tabu,  bu  axala,  uatale  mukud,  uakutukile  mu 
menia.  Kitangana  kiavulu  k’amoneka.  Uxi : “ Ngii’ami.”  Uka- 
tuka ; ubixila  k'o’nzo  id.  Ubokona  mVnzo,  utala  makudia : ia-u^.553 
Ukondoloka  ku  xilu ; utala  mubetu  uazabuka.  Uiza-bu  ; kamba  die, 
Sute,  uafu.  Mukenge  uxi : “ Ial’u,  manii,  muene  uene  mu  ngi  dia  o 
jisanji  jami ! ” Ua  mu  kulula ; ua  mu  di.  Mukenge  uakal’e. 

Ngateletele  kamusoso.  Mukenge  ni  Sute:  Sute  o ufii  u£  ua  kue- 
ndela koxi  a mavu,  n’adie  o kudia,  ku  axi  ni  mukud,  uene  ua  mu  dia. 
Mahezu. 


XXX. 

KOLOMBOLO  NI  MUKENGE. 

Ngateletele  Kolombolo  dia  sanji,  uatonokene  ukamba  ni  Mukenge. 
Kolombolo  uene  mu  tunda  ku  bata;  uia  mu  nangesa  kamba  di£, 
Mukenge,  izua  ioso. 

Kizu’  eki,  uai  mu  mu  nangesa,  Mukenge  uxi : “ Eie,  kamba  diami 
Kolombolo,  o kima  kia  ku  £ne  bu  kaxi  ka  mutue,  ha  u di  kuata  ni 
rnukuenu,  n’u  mu  te-kiu,  utua  ? **  Kolombolo  uxi : “ Eie,  kamba 
diami,  Mukenge,  uatoba.  Jiji  jixitu;  ki  jikuama.”  Mukenge  uxi: 
“ Eme,  ki  ngene  mu  ki  mona,  uoma  uene  mu  ngi  kuata,  ngixi  * o 
kima,  ki  ala  nakiu  kamba  diami  Kolombolo,  ha  ngala  mu  tonoka  n’e, 
n*a  ngi  te-kiu,  ngitua;’  manii  kana.”  Kolombolo  uolela;  atonoka. 
Kolombolo  uai’^  ku  bata  di£.  Mukenge  uai’^  ud  mu  dilundu  did.664 


Cock  and  Fox . 


207 

Morning,  Fox  said:  “I  will  go  at  noon  to  catch  a fowl.”  Mole 
said : " I am  going  now.  If  I delayed  as  long  as  to  noon,  then  the 
women,  I should  find  them  scattered.”  He  started. 

Fox,  behind  where  he  stayed,  reflects,  saying:  “This  fellow, 
whether  he  is  eating  the  victuals  ? I will  go  to  seek  where  he  is 
coming  in.”  He  seeks  in  the  grass  ; he  finds  the  mole-hills  of  Mole, 
starting  from  their  house  down  to  the  river.  Fox  says  : “Why,  this 
fellow  is  walking  under  the  ground.”  He  cut  a trap-stick ; he  set  it 
in  his  tunnel.  He  went  hence  ; went  to  lie  in  wait  for  a fowl.  He 
caught  a cock ; he  comes  home.  He  meets  with  the  other ; they 
say  : “ Let  us  cook  now  the  victuals.”  They  cooked. 

Mole  says  : “ Let  us  go  to  bathe.”  Fox  said : “ Let  us  go.”  They 
start ; they  arrive  at  the  river.  Fox  entered  into  the  water;  swam  ; 
came  ashore.  Mole  too  went  into  the  water ; he  dived  under  the 
water.  He  entered  into  his  tunnel ; walks.  He  arrives  to  near  by 
their  house ; he  dies  in  the  trap,  that  Fox  had  set. 

Fox,  at  the  landing  where  he  stayed,  looked  for  the  other,  who  had 
gone  into  the  water.  A long  time  he  appears  not.  Says  he : “I 
am  going.”  He  starts  ; arrives  at  their  house.  He  goes  into  the 
house,  looks  for  the  food  : here  it  is.  He  goes  round  to  back  of 
house  ; looks  at  the  trap ; it  is  up.  He  comes  near  ; his  friend  Mole 
is  dead.  Fox  said : “ This  fellow,  why,  he  was  always  eating  my 
fowls ! ” He  scraped  him  ; he  ate  him.  The  Fox  lived  on. 

I have  told  the  little  tale.  Fox  and  Mole : Mole,  his  thievery  of 
walking  underneath  the  ground  to  eat  the  food,  that  they  left  (he) 
and  his  comrade,  the  same  killed  him.  Finished. 


XXX. 

COCK  AND  FOX. 

I often  tell  of  Cock,  who  played  friendship  with  Fox.  Cock  used 
to  go  out  from  home  ; he  went  to  pass  the  time  (at  the  house)  of  his 
friend,  Fox,  every  day. 

One  day,  that  he  went  to  pass  time  with  him,  Fox  said : “ Thou,  my 
friend  Cock,  the  thing  that  is  in  the  middle  of  thy  head,  if  thou  strug- 
glest  with  another,  and  thou  liittest  him  (with)  it,  is  he  wounded  ? ” 
Cock  said  : “Thou,  my  friend  Fox,  art  foolish.  These  (things)  are 
flesh;  they  do  not  wound.”  Fox  said  : “ I,  whenever  I saw  it,  fear 
used  to  grasp  me;  I said,  ‘the  thing,  that  my  friend  Cock  has,  if  I 
am  playing  with  him,  and  he  hit  me  (with)  it,  I shall  be  wounded ; ’ 
but  no.”  Cock  laughed;  they  played.  Cock  went  to  his  house. 
Fox  went  also  into  his  ant-hill.654 


20 8 Folk -Tales  of  Angola, 

Mukenge  uxingeneka,  uxi:  “O  kamba  diami,  Kolombolo,  ngene 
mu  mu  lenga  ngixi  ‘ ha  ngk  mu  kuata,  u ngi  ta  o kima  kid ; ’ manii 
kana  ; jixitu  ngoho.”  Uazekele. 

Kuaki  kimenemene,  Kolombolo  ueza ; ala  mu  tonoka.  Mukenge 
uabiti  ku  dima  dia  Kolombolo ; ua  mu  kuata  bu  xingu.  Ala  mu 
banga.  Kolombolo  uxi : “ Hai ! u ngi  banga  kiebi  ? eiey  kamba 
diami ! ” Mukenge  ua  mu  numata  nguzu  bu  xingu ; ua  mu  jiba. 

Kolombolo  uatonokene  ukamba  ni  Mukenge.  Mukenge,  ki  akexile, 
ukuata  sanji  ia  mukaji,  k’axikina  kujiba  dikolombolo,  uxi:  “Dingi 
kuama.”  Kia  mu  bekesa  o kukuata  makolombolo,  Kolombolo  muene 
ua  di  tobesa  kua  Mukenge,  uxi : “ Kiki  ki  kidi  kima ; jixitu  ngoho.*' 

Ngateletele  kamusoso  kami.  Mahezu. 


XXXI. 

MBULU  NI  KABULU. 

Ngateletele  Mbulu  a Ngonga,  uatonokene  ukamba  ni  Kabulu. 

Kizu’  eki  Mbulu  uxi : “ Moso  Kabulu  d ! Za  tuie  mu  tonoka  mu 
iangu  ! ” Akatuka ; abixila  mu  iangu ; ala  mu  tonoka. 

Mbulu  uxi:  “Eme,  za  ngisuame;  eie,  Kabulu,  u ngi  tukulula.” 
Mbulu  uai  mu  suama.  Kabulu  iu  uiza  ni  kukenga.  U mu  sanga 
uabatama.  Kabulu  uxi : “ Eie,  Mbulu,  uabatama  baba.”  Mbulu 
uabalumuka  ni  kuolela.  Mbulu  uxi : “ Ngisuama  dingi.”  Uasuama. 
Kabulu  iu  uiza  ni  kukenga ; ua  mu  sange  dingi.  Mbulu  uabalu- 
muka. 

Kabulu  uxi : “ Eme  ud,  za  ngisuame.  Eie,  Mbulu,  k’utena  ku  ngi 
mona.”  Mbulu  uxi:  “Eme  ngu  ku  mona.”  Kabulu  uai;  uasuama 
mu  dikungu ; uatuina  mesu.  Mbulu,  iu  uiza  ni  kukenga.  Ubita  bu 
dikungu;  utala  mu  dikungu.  Kabulu  uatuina  mesu  mu  dikungu. 
Mbulu,  uoma  ua  mu  kuata ; ualenge  malusolo  ni  kudila,  uxi : * Eme, 
Mbulu  e ! nga  di  uana  isuma ! Isuma  iahi  iala  ni  mesu  a kutala  ? 
Eme,  Mbulu  d ! nga  di  uana  isuma ! Isuma  iahi  iala  ni  mesu  a 
kutala  ? ” 

Kabulu  uabalumuka  ni  kuolela,  uxi:  “Manii,  Mbulu,  u kioua? 
Ua’  mu  ia  ni  kudila?  Eme  nga  ku  batemena.  Eie  uazuela,  uxi 
* ngitena  ku  ku  mona ; ' ki  ua  ngi  sange,  uala  mu  lenga  ni  kudila ! ” 


Bene  bu  uasukila.  Mahezu. 


209 


Jackal  and  Hare . 

Fox  thought,  saying  : “ My  friend,  Cock,  I used  to  flee  him,  saying, 
4 if  I seize  him,  he  will  hit  me  with  his  thing ; ' but  no ; it  is  flesh 
only.”  He  slept. 

There  shone  the  morning ; Cock  came ; they  are  playing.  Fox 
passed  behind  Cock ; he  seized  him  by  the  neck.  They  are  strug- 
gling. Cock  says  : “ Shame  ! how  art  thou  handling  me  ? thou,  my 
friend  ! ” Fox  bit  him  hard  in  the  neck  ; he  killed  him. 

Cock  played  friendship  with  Fox.  Fox,  when  he  was  (of  old),  he 
caught  a female  fowl,  he  would  not  kill  a cock,  saying : “ He  will  hurt 
me.”  What  caused  him  to  catch  cocks,  (is  that)  Cock  himself  caused 
himself  to  be  fooled  by  Fox,  (by)  saying  : “This  kills  not  anything; 
it  is  flesh  only.” 

I have  told  my  little  tale.  Finished. 


XXXI. 

JACKAL  AND  HARE. 

I will  tell  of  Jackal  of  Ngonga,  who  played  friendship  with  Hare. 

One  day  Jackal  said  : “ Comrade  Hare ! come  let  us  go  to  play  in 
the  bush  ! ” They  start ; they  arrive  in  the  bush ; they  are  playing. 

Jackal  says : “ I,  let  me  hide ; thou,  Hare,  shalt  bring  me  out.” 
Jackal  went  to  hide.  Hare,  he  comes  with  seeking.  He  finds  him 
crouching.  Hare  says  : “ Thou,  Jackal,  art  crouching  here.”  Jackal 
stood  up  with  laughing.  Jackal  said  : “I  shall  hide  again.”  He 
hid.  Hare  he  came  seeking;  he  found  him  again.  Jackal  got  up. 

Hare  said : “ I also,  let  me  hide.  Thou,  Jackal,  canst  not  see 
me.”  Jackal  said:  “I  shall  see  thee.”  Hare  went,  hid  in  a hole; 
opened  big  eyes.  Jackal,  he  comes  seeking.  He  passes  by  the 
hole ; he  looks  into  the  hole.  Hare  opens  big  eyes  in  the  hole. 
Jackal,  fear  took  him ; he  fled  in  haste  with  crying,  saying : “ I, 
Jackal,  oh  ! I have  met  an  omen ! What  omen  has  eyes  to  look  ? I, 
Jackal,  oh  ! I have  met  an  omen!  What  omen  has  eyes  to  look  ?” 

Hare  got  up  with  laughing,  saying : “Why,  Jackal,  art  thou  silly  ? 
Thou  art  going  away  crying  ? I was  hiding  from  thee.  Thou  spak- 
est,  saying  ‘ I can  see  thee  ; ’ when  thou  didst  find  me,  thou  art  run- 
ning away  crying ! ” 

Thus  far  it  reached.  The  end. 


210 


Folk - Tales  of  Angola . 


XXXII. 

KAXINJENGELE  N’  UNGANA. 

“ Kaxinjengele  ” mundu  exi  “hadia  tu  mu  bana  ungana.”  Muene 
uxi:  “Kikala  lelu.”  Mundu  exi:  “Tuala  mu  kenga  o ilumbua  ia 
ungana.”  Kaxinjengele  uxi : “ Eme,  kikala  lelu  a lele.”  655  Mundu 
exi:  “Muene,  tua  mu  ambela  ngoho,  tuxi  * tuala  mu  kenga  o ilu- 
mbua ’ muene  uxi  ‘kikala  lelu;*  manii,  nguetu  dingi  ku  mu  ban’  a.66* 
Ha  tua  mu  ban’ d,  k’atena  kulanga  o mundu.” 

Kaxinjengele,  ambele  ku  mu  bana  ungana.  Muene  uxi:  “Kikala 
lelu.”  Kiaxalela  kua  atu : “ Lelu  a lele  diafidisa  Kaxinjengele  o 
ungana.”  657 

Ngateletele  kamusoso.  Mahezu. 


XXXIII. 

IMBUA  N’  UNGANA. 

Na  Mbua,  amesenene  ku  mu  lunduisa  ungana.  Akenga  ima  ioso 
ia  ungana : kijinga,558  mbasa,559  maluselu,  kiba  kia  mukaka.560  Ima 
iatena  ; exi : “ Kizua  kiabixila  kia  kuhinga.” 

Makot’  oso  atena ; atuma  jingamba  ja  ngoma  ni  dimba ; eza. 
Azale  jingandu,  ni  maxisa.  B’andala  kuxikama  o ngana,  abake-bu 
ngandu ; azale-bu  dixisa ; ate-bu  mbenza.561  Exi : “ Ngana  ixikame.” 
Uaxikama.  Mundu  uala  mu  uana  makudia. 


Muene,  na  Mbua,  ki  amono  petu  ia  sanji,  luimbi  lua  mu  kuata. 
Uabalumuka  ni  malusolo ; uanomona  o petu  ia  sanji ; ualengela  ku 
iangu.  Mundu  exi : “ Ngana,  i tuala  mu  lunduisa,  ialenge  ni  petu 
ia  sanji  ku  iangu  ! ” Mundu  amuangana. 

Na  Mbua,  ejile  ku  mu  hingisa  ungana,  mu  konda  dia  ulii  u£, 
ungana  ua  u lembua. 

Ngateletele  kamusoso  kami.  Mahezu. 


Dog  and  the  Kingship . 


21  I 


XXXII. 

SQUIRREL  AND  THE  KINGSHIP. 

“ Squirrel,”  the  people  said,  “ directly,  we  (will)  give  him  the  king- 
ship.” He  said : “ It  shall  be  to-day.”  The  people  said  : “ We 
are  looking  for  the  insignia  of  the  kingship.”  Squirrel  said:  “I,  it 
shall  be  to-day,  at  once.”  The  people  said  : “ He,  we  only  told  him, 
saying  * we  are  going  to  get  the  insignia,’  he  says  * it  shall  be  to- 
day ’ ; why,  we  will  give  it  to  him  no  more.  If  we  gave  him  it,  he 
could  not  govern  the  people.” 

Squirrel,  they  talked  of  giving  him  the  kingship.  He  said  : “ It 
must  be  to-day.”  It  remained  among  the  people  : “ To-day  at  once 
deprived  Squirrel  of  the  kingship.”  557 

I have  told  the  little  story.  Finished. 


XXXIII. 

DOG  AND  THE  KINGSHIP, 

Mr.  Dog,  they  wanted  to  invest  him  with  the  kingship.  They 
sought  all  the  things  of  royalty : the  cap,658  the  sceptre,659  the  rings, 
the  skin  of  mukaka.560  The  things  are  complete  ; they  say  : “ The 
day  has  come  to  install.” 

The  headmen  all  came  in  full ; they  sent  for  the  players  of  drum 
and  marimba ; they  have  come.  They  spread  coarse  mats  and  fine 
mats.  Where  the  lord  is  going  to  sit,  they  laid  a coarse  mat ; they 
spread  on  (it)  a fine  mat ; they  set  a chair 661  on.  They  say : “ Let 
the  lord  sit  down.”  He  sat  down.  The  people  begin  to  divide  the 
victuals. 

He,  Mr.  Dog,  on  seeing  the  breast  of  a fowl,  greed  grasped  him. 
He  stood  up  in  haste ; took  the  breast  of  the  fowl ; ran  into  the 
bush.  The  people  said : “ The  lord,  whom  we  are  installing,  has 
run  away  with  the  breast  of  the  fowl  into  the  bush  ! ” The  people 
separated. 

Mr.  Dog,  who  was  going  to  be  invested  with  the  kingship,  because 
of  his  thieveiy,  the  kingship  he  lost  it. 

I have  told  my  little  tale.  Finished. 


212 


Folk- Tales  of  Angola. 


XXXIV. 

NA  MBUA  NI  KULUKUBUA. 

Na  Mbua  uatonokene  o ukamba  jri  Kulukubua.  O Mbua  uia  mu 
nangesa  Kulukubua  izua  ioso. 

Kizu*  eki,  na  Mbua  uai  mu  nangesa  kamba  die  Kulukubua.  O 
Kulukubua  uxi : “ Enu,  jimbua,  muene  n’atu,  enu  muia  mu  kuata 
o jixitu  mu  iangu ; enu  muene  mu  dia  xitu  iavulu.”  O na  Mbua 
uxi : “ Ki  tu£ne  mu  dia  xitu.”  O Kulukubua  uxi : " Enu  mu^ne  mu 
ja  mu  tesa  o jixitu,  enu  jimbua;  enu  mukuata  o jixitu.”  O Mbua 
uxi:  “Mungudinia662  tuanda  kuia  mu  tesa.  Eie,  Kulukubua,  ki  tu- 
tunda  mu  tesa,  usambela  bu  muxi  ud,  bu  tu£ne  mu  uanena  o jixitu. 
Erne  ki  nganda  kukatula  kaxitu,  eie  uatala  ki  a ngi  bana  o mbangala 
mu  mutue.”  Azekele  luiadi. 

Kuaki  kimenemene  ; atu  exana  o jimbua  : “Tui’enu  mu  nianga!” 
Abixila  mu  mbole ; ajiba  jixitu ; eza  b’ene  mu  uanena.  Ala  mu 
uana.  O Mbua  uzangula  kaxitu  kofele.  A mu  bana  mbangala 
ionene.  Na  Mbua  ua  di  kola:  “Ue!  u 6\” 

Uatalela  o xingu  bu  lu  dia  muxi ; kupatele  ku£  uataia  ni  mutue  : 
“ Manii,  kidi,  ki  uatangele.” 


XXXV. 

IMBUA  NI  MBULU. 

Mbulu  uene  e mu  iangu  ni  ndandu  ie  Imbua.  Mbulu  ha  utuma 
Irnbua,  uxi : “ Ndd  bu  bata,  udtakane-bu  katubia.  Ki  uiza  naku, 
tuximike  kitumba  kia  iangu ; tukuate  mahoho,  tudie.”  Imbua  uaxi- 
kina, 

Uakatuka ; ubixila  bu  bata.  Ubokola  m’o’nzo ; uasange  muhetu, 
uala  mu  disa  mon’e  funji.  Imbua  uaxikama;  tubia,  ngu£  ku  tu 
nomona.  Muhetu  uadisa  mon’  e;  uakolola  imbia.  Uanomona  ma- 
tete ; ua  a bana  Imbua.  Imbua  uadi ; uxingeneka,  uxi : “ Manii, 
ngene  mu  fua  ngoho  ni  nzala  mu  iangu ; bu  bata  b’ala  kudia  kua 
mbote.”  Imbua  uaxikam’e. 

O Mbulu,  ku  ema  ku  axala,  uatale  mukud,  a mu  tumu  tubia; 
k’amoneka. 

Mbulu,  ki  ^ne  mu  dila,  atu  exi : “ Mbulu  iadidi  tu6 ! ” Manii 
kana;  iene  mu  kuila,  uxi:  “Nga  di  uana,  erne,  Mbulu  a Ngonga; 
Imbua,  nga  mu  tumine  o tubia,  ki  asange  o matete,  a mu  londola ; 
uakal’e  kid.” 


Dog  and  Jackal. 


213 


XXXIV. 

DOG  AND  LIZARD. 

Mr.  Dog  played  friendship  with  Lizard.  Dog  goes  to  entertain 
Lizard  all  days. 

This  day,  Mr.  Dog  went  to  entertain  his  friend  Lizard.  Lizard 
says : “ You,  dogs,  who  are  always  with  men,  you  go  to  catch  the 
game  in  the  bush ; you  always  eat  much  meat.”  Mr.  Dog  says : “We 
do  not  often  eat  meat.”  Lizard  says:  “ You  always  go  to  hunt  game, 
you  dogs ; you  catch  the  game.”  Dog  says : “ The  day  after  to- 
morrow we  are  to  go  a-hunting.  Thou,  Lizard,  when  we  come  from 
hunting,  shalt  climb  on  thy  tree,  where  we  usually  divide  the  game. 
I,  when  I shall  take  a bit  of  meat,  thou  shalt  see  that  they  give  me 
the  staff  on  (my)  head.”  They  slept  twice. 

Day  breaks  in  morning ; the  men  call  the  dogs : “ Let  us  go  a-hunt- 
ing ! ” They  arrive  on  game-ground ; they  kill  game ; they  come 
where  they  are  used  to  divide.  They  are  dividing.  Dog  lifts  a 
small  bit  of  meat.  They  give  him  a heavy  clubbing.  Mr.  Dog  he 
yelled:  “U£!  u<H” 

He  looked  with  (his)  neck  up  to  the  tree ; his  friend  nods  with 
(his)  head  : “Why,  truth,  what  thou  didst  say.” 


XXXV. 

DOG  AND  JACKAL. 

Jackal  used  to  be  in  the  bush  with  his  kinsman,  Dog.  Jackal 
then  sends  Dog,  saying : “ Go  to  the  houses,  to  fetch  some  fire. 
When  thou  comest  with  it,  we  will  burn  the  prairie  of  grass ; so  as 
to  catch  locusts  and  eat.”  Dog  agreed. 

He  started;  arrived  in  the  village.  He  enters  a house;  finds  a 
woman,  who  is  feeding  her  child  (with)  mush.  Dog  sat  down  ; fire, 
he  will  not  take  it.  The  woman  has  fed  her  child ; she  scrapes  the 
pot.  She  takes  mush  ; she  gives  it  to  Dog.  Dog  eats ; thinks,  say- 
ing : “ Why,  I am  all  the  time  just  dying  with  hunger  in  the  bush ; 
in  the  village  there  is  good  eating.”  The  Dog  settled  (there). 

Jackal,  behind  where  he  stayed,  looked  for  the  other,  who  was 
sent  for  fire  ; he  does  not  appear. 

The  Jackal,  whenever  he  is  howling,  people  say,  “ The  Jackal  is 
howling,  tway ! ” But  no  ; he  is  speaking,  saying  : “lam  surprised, 
I,  Jackal  of  Ngonga ; Dog,  whom  I sent  for  fire,  when  he  found  mush, 
he  was  seduced ; he  stayed  for  good.” 


214 


Folk - Tales  of  Angola . 

Atu,  ki  akexile  mu  sanzala,  k’akexile  ni  jimbua.  Kiabeka  a 
jimbua,  Mbulu  uatumine  Imbua  o kutakana  o tubia  bu  bata.  Imbua, 
ki  eza  bu  bata,  uasange-bu  kudia;  kua  mu  uabela.  Iu  uene  kid 
n’atu.  Mahezu. 


XXXVI. 

NGULU  NI  KIOMBO. 

Kiombo663  uakexile  ni  ndandu  ie  Ngulu  mu  muxitu.  Ki  akala, 
Ngulu  uxi:  “ Ngiia  mu  bata,  ngakala  n’atu.”  Kiombo  uxi : “Mu 
bata  k’uie-mu ; azemba-mu  o jixitu.”  Ngulu  uxi:  “Ngii’ami  mu 
bata ; ngddia-jinga  kudia,  ku  dia  atu ; mu  iangu  muala  mixi  ialulu.” 

Ngulu  uakatuka ; ubixila  mu  bata.  A mu  tungila  kibanga ; uabo 
kona;  uakala.  Uavualela  mu  bata;  a mu  kuata.  Id  a mu  jiba, 
mukonda  uaxi  kid  o mbutu. 

Ki  £ne  mu  di  kola  o ngulu,  ki  a i jiba,  i£ne  mu  kuila,  ixi : “ Kio- 
mbo ua  ng  ambele,  uxi  ‘ mu  embu,  k’uie-mu ; ’ erne  ngixi  ‘ mu  ene 
mu  ngiia/  ” 

Ki  ixala  kid  ni  kamueniu  kofele,  ixi : “ Ngafu,  ngafu,  erne,  Ngulu" 

Atu,  ki  akexile,  k’akexile  ni  jingulu ; kiabeka  o ngulu  mu  bata,  o 
kudia,  ku  6ne  mu  di’  atu,  kuauaba. 

Mahezu. 


XXXVII. 

NGUADI  NI  MBAXI. 

Ngateletele  Nguadi,  a di  kuate'le  pata  ni  Mbaxi. 

Nguadi  uxi : “ Eie,  kamba  Mbaxi,  k’uene  mu  tena  kulenga.  Ki 
6ne  mu  kuiza  o tubia  mu  ngongo,  u£ne  mu  jokota.”  Mbaxi  uxi : 
“ Erne  ki  ngitena  kujokota.  Ujokot’  eie,  Nguadi.”  Nguadi  uxi: 
^Eme  ngala  ni  mabab’  ami;  ngituka.  Eie  k’utena  kutuka,  k’utena 
kulenga ; ujokotela  beniaba,  kididi  kimoxi.”  A di  xib’a. 

Abange  izus  ; kixibu  kieza.  Matubia  akuata  mu  ngongo.  O ki- 
tumba,  ki  ala  Mbaxi  ni  Nguadi,  a ki  te  mu  tubia.  Tubia  tuazukama 
b’ala  Mbaxi  ; Mbaxi  uabokona  mu  dilundu.  Tueza  b’ala  Nguadi ; 


Partridge  and  Turtle . 215 

The  people,  when  they  were  in  villages,  had  not  any  dogs.  What 
brought  the  dogs,  Jackal  sent  Dog  to  fetch  fire  in  the  village.  Dog, 
when  he  came  to  the  village,  found  food  there ; it  pleased  him. 
Now  he  lives  with  the  people.  Finished. 


XXXVI. 

THE  HOUSE-HOG  AND  THE  WILD  BOAR. 

Boar 663  used  to  be  with  his  kinsman,  Hog,  in  the  forest.  As  they 
were,  Hog  said  : “I  am  going  to  the  village,  to  live  with  the  men." 
Boar  said : “ To  the  village,  do  not  go  there ; there  they  hate  the 
animals.”  Hog  said  : “ I will  go  to  the  village ; I shall  always  eat 
the  food,  that  men  eat ; in  the  bush  there  are  bitter  plants.” 

Hog  started  ; he  arrives  in  the  village.  They  built  him  a sty  ; he 
entered  ; stayed.  He  bred  in  the  village ; they  seized  him.  Now 
they  kill  him  ; because  he  has  already  left  seed. 

Whenever  the  hog  squeaks,  when  they  kill  it,  it  is  speaking,  say- 
ing : “ Boar,  he  told  me,  saying  i in  the  village,  do  not  go  there ; * 
I said,  * to  the  same  I will  go.’  ” 

When  it  is  left  alreadv  with  little  life,  it  says : “ I die,  I die,  I, 
Hog.” 

People,  when  they  were,  they  had  no  hogs ; what  brought  the  hogs 
to  the  habitations,  (is)  that  the  food,  which  the  people  are  wont  to  eat, 
is  good. 

Finished. 


XXXVII. 

PARTRIDGE  AND  TURTLE. 

I will  tell  of  Partridge  who  had  a discussion  with  Turtle. 

Partridge  said:  “Thou,  friend  Turtle,  never  canst  run  away. 
When  the  fire  is  coming  into  the  land,  thou  art  always  burnt.” 
Turtle  said : “ I cannot  be  burnt.  Thou  art  burnt,  thou,  Partridge.” 
Partridge  said  : “ I have  my  wings  ; I fly.  Thou  canst  not  fly,  canst 
not  run  ; thou  shalt  burn  just  here,  (in  this)  very  same  place.”  They 
were  silent. 

They  spent  days  ; the  dry  season  came.  The  fires  begin  over  the 
country.  The  bush,  where  are  Turtle  and  Partridge,  it  is  set  on 
fire.  The  fire  approaches  where  Turtle  is ; Turtle  gets  into  an  ant- 


216 


Folk - Tales  of  Angola. 

Nguadi  ulenga;  ki  kuxikina.564  Tubia  tua  mu  zukama;  umateka 
kutuka  o tubia.  Tubia  tua  mu  kuata  ; uajokota. 

Tubia  tuabuila  mu  ngongo.  O manianga,  ejile  mu  kitumba, 
amuangana.  Mbaxi  uatubuka  mu  dilundu  ; utala  boxi ; Nguadi  ua- 
jokota! Uxi:  “Ai!  moso  Nguadi,  ngakuatele  n’e  o pata,  uxi  4eie 
ujokota;’  manii  muene  uajokota.” 

Mbaxi  ua  mu  kuata  mu  kinama ; ua  mu  katula  o lupisa.  Ukala 
mu  xika  ni  lupisa  lua  Nguadi,  uxi : 

44  Kalumbinga 665  ka  Nguadi, 

Nguadi  uafu, 

Kalumbinga  kaxala.” 

Nguadi  uakuatele  o pata  ni  Mbaxi;  Nguadi  uajokota;  o Mbaxi 
uabuluka. 

Mahezu. 

XXXVIII. 

KAZUNDU  N’  AKAJI  E AIADI. 

Ngateletele  Zundu  a Kumboto,  uasakenene 666  ahetu  aiadi.  Mu- 
hatu  iu,  ua  mu  tungila  ku  tunda ; mukua,  ua  mu  tungila  ku  luiji. 
Muene,  bu  nangu667  di£  bu  kaxi. 

Ahetu  ateleka  funji,  kiiadi  kid ; iabila  kumoxi.  Muhetu  ua  dikota 
uakatula  mukunji,  uxi:  “Nd 6 katakane  pai  enu!”  Muhatu  ua 
ndenge  ue  uazangula  mukunji,  uxi:  “ Katakane  pai  enu!” 

Akunji  akatuka;  abixila  kumoxi.  Iu  uxi:  “A  ku  tumu.”668  Mu- 
kua uxi:  “A  ku  tumu.”  Kazundu669  uxi:  “Ngibanga  kiebi?  Ahetu 
aiadi  a ngi  tumu.  Ha  ngatuama  o kuia  kud  dikota,  ndenge  uxi  *uai 
hanji  kud  na  mvuale  o ki  ngituama  o kuia  kud  ndenge,  dikota  uxi : 
* uai  hanji  kud  kate570  id.’  ” Kazundu  ukala  mu  kuimbila,  uxi : 


41  Ngatangalal’d ! 671  Ngatangalal’^ ! 

Ngatangalal’d  ! Ngatangalal’d ! ” 

Kazundu  uasakenene  ahetu  aiadi;  ateleka  funji  kumoxi.  A mu 
tumina  kumoxi.  Zundu  uxi:  “'Ngibanga  kiebi?”  Iu  ki  ene  mu 
dila : Ku6-kuo ! ku6-kuo ! atu  exi : “Dizundu  diala  mu  dila.” 
Manii  kana ; diala  mu  kuila,  dixi : 

44  Ngatangalal’d ! ” 


Frog  and  his  Two  Wives . 217 

hill.  It  comes  where  Partridge  is  ; Partridge  runs  ; it  will  not  (do). 
The  fire  comes  nearer  him  ; he  begins  to  fly  from  the  fire.  The  fire 
catches  him  ; he  is  burnt. 

The  fire  came  to  end  in  country.  The  hunters,  who  had  come  to 
the  fire-hunt,  have  scattered.  Turtle  comes  out  of  the  ant-hill ; he 
looks  on  ground  ; Partridge  is  burnt  i He  says  : “ What ! comrade 
Partridge,  I had  with  him  that  discussion,  he  saying  * thou  shalt  be 
burnt;  but  he  himself  was  burnt.” 

Turtle  took  him  by  the  leg;  he  took  off  from  him  a spur.  He 
begins  to  play  with  the  spur  of  Partridge,  saying : 

“ Little  horn  of  Partridge, 

Partridge  is  dead, 

The  little  horn  is  left.’* 

Partridge  had  a discussion  with  Turtle;  Partridge  was  burnt; 
Turtle  escaped. 

End. 

XXXVIII. 

FROG  AND  HIS  TWO  WIVES. 

I will  tell  of  Frog  Kumboto,  who  married  two  wives.  This  wife, 
he  built  for  her  on  the  East ; the  other,  he  built  for  her  on  the  West. 
He,  his  favorite  place662  (was)  in  the  middle. 

The  wives  cooked  mush,  both  of  them ; it  was  done  at  the  same 
time.  The  head-wife  took  a messenger,  saying  : “ Go  and  fetch  your 
father ! ” The  inferior  wife  also  took  up  a messenger,  saying : “ Go 
and  fetch  your  father ! ” 

The  messengers  started ; they  arrived  at  the  same  (time).  One 
said  : “They  sent  for  thee.”  The  other  said  : “ They  sent  for  thee.” 
Frog  said  : “ How  shall  I do  ? Both  wives  sent  for  me.  If  I begin 
by  going  to  the  superior,  the  inferior  will  say  * thou  wentest  first  to 
the  head-wife  ; * but  if  I begin  by  going  to  the  inferior,  the  superior 
will  say  1 thou  wentest  first  to  thy  sweetheart.’  ” Frog  began  to  sing, 
saying  : 

“ I am  in  trouble  ! I am  in  trouble  ! 

I am  in  trouble ! I am  in  trouble ! ” 

Frog  had  married  two  wives  ; they  cooked  mush  at  the  same  time. 
They  sent  for  him  at  the  same  time.  Frog  said  : “ How  shall  I do  ? ” 
He  whenever  he  is  croaking  : Kuo-kuo ! ku6-ku6  ! people  say : “ The 
frog  is  croaking.”  But  no  ; he  is  speaking,  saying  : 

“ I am  in  trouble ! ” 


218 


Folk- Tales  of  Angola . 


XXXIX. 

NIANGA  DIA  NGENGA  NI  JIMBUA  JE. 

Ngateletele  Nianga  dia  Ngenga,  mutu  uakexile  dinianga;  uasa- 
kanene  ahetu  aiadi.  Uene  ni  jimbua  je  jiiadi ; ia  mukaji  ni  ia 
ndumbe.  Ualozele  jixitu;  utala  k’ala  mu  loza  dingi ; uxi:  “Ngi- 
xana  kimbanda  pala  ku  ngi  idika  umbanda  ua  kuloza.” 

Uexana  kimbanda.  Kimbanda  kiaidika  umbanda;  uabu.  Ha  ki 
mu  ambela  ijila,  uxi : “Ha  uazekele  m’o’nzo  ia  dikota,  usambela  mu 
kisumbula;  ha  uazekele  m’o’nzo  ia  ndenge,  k’ usambela  mu  kisu- 
rnbula  ; uxikama  ku  dilundu.”  Dinianga  uaxikina.  U£ne  mu  loza  o 
jixitu. 

Kizu’  eki,  uakatuka  ni  jimbua  je  jiiadi.  Uabixila  mu  tutu ; uai- 
dika  kisumbula ; uasambela.  Jimbua  jaxikama  boxi  dia  kisumbula. 
Kitangana,  mbambi  ieza.  Utudika  uta  ; uloza  mb&mbi.  Mbambi 
iabu  ; jimbua  jezubidisa.  Muene  umateka  kutuluka;  k'atena.  Uala 
mu  banga  mu  muxi  ni  kutuluka ; ualembua.  O dikumbi  diafu  kid. 

Imbua  ie,  ia  ndumbe,  ixi  ku  muxima  u&:  “Ha  nga  di  xiba,  o ngana 
iami  k'atena  kutuluka/’  lambela  ngana  ie,  ixi : “Takula  dikua  boxi, 
tu  ku  bane  mueniu  ; k’uile  uxi  1 nga  di  uana/  ” Dinianga  uasonona 
dikua  boxi.  Imbua  ia  di  zangula ; iakoka  muxi.  O imbua  ia  mukaji 
iambata  muxi ; eza  n’4.  A u imika  ku  kisumbula.  Imbua  ia  ndumbe 
iambela  ngana  ie,  ixi:  “Diota  kinama  ku  muxi.”  Dinianga  uate 
kinama  ku  muxi ; uatuluka. 

Uatale  mbambi  i&;  iabu.  Ua  i sese;  ua  i kutu  bu  kiba.  Jimbua 
je  jixi : “ Eie,  ngana  ietu,  ki  tuandala  ku  ku  ambela,  k’uile,  uxi  ‘ nga- 
mono  kisuma.’  Eie  uakolomuene  kimbanda.  Kiki,  ki  a ku  bange- 
lele  o kimbanda,  ua  ku  bele  ijila.  Lelu,  eie  uajimbila  o kijila ; 
uanaminina  mu  lu  dia  muxi.  Etu  tua  ku  tulula.  O ki  tuazuela 
kia,  eie  uevu.  O ima  ioso  u i iva-jinga,  ki  izuela.  Ki  zuela  o sanji, 
u k’  ivua ; ki  zuela  o hombo,  u k’  ivua ; ki  zuela  o ’mbua,  u k’  ivua ; 
ki  zuela  kanjila  mu  iangu,  u k’  ivua.  Uivua  ngoho  ; u di  xib’d.  Ha 
ud  ki  tangela  mutu  ni  mukuenu,  ufua.”  Nianga  dia  Ngenga  uxi : 
“ Kiauaba.”  Uazangula  mbambi  ie  ; uabixila  ku  bat  a.  Ubokona 
m’o’nzo ; uazekele. 


Kimenemene,  ateieka  funji.  Uanomona  xitu ; uebake  bu  dilonga 
ni  muzonge  ni  funji.  Uabana  jimbua  je.  Ahetu  exi : “ Palahi  ubela 


Nianga  dia  Ngenga  and  his  Dogs . 


219 


XXXIX. 

NIANGA  DIA  NGENGA  AND  HIS  DOGS. 

I will  tell  of  Nianga  dia  Ngenga,  a man  who  was  a hunter ; who 
married  two  wives.  He  had  his  two  dogs ; a female  and  a male. 
He  shot  game ; he  sees  he  is  not  shooting  any  more,  says : “ I will 
call  a medicine-man  to  prepare  me  a medicine  for  shooting.” 

He  called  the  medicine-man.  The  medicine-man  prepared  a med- 
icine ; it  is  ready.  Then  he  tells  him  precepts,  saying : “ If  thou 
sleptest  in  the  house  of  the  elder,  thou  shalt  climb  into  the  tree-seat. 
If  thou  sleptest  in  the  house  of  the  younger,  thou  shalt  not  climb 
into  the  tree -seat;  thou  shalt  sit  on  a termite- hill.”  Dinianga 
assented.  He  keeps  on  shooting  game. 

One  day,  he  started  with  both  his  dogs.  He  arrived  in  bush ; he 
arranged  the  tree-seat ; climbed.  The  dogs  sat  under  the  tree-seat. 
A while,  the  deer  comes.  He  shoulders  the  gun ; he  shoots  the 
deer.  The  deer  fell ; the  dogs  finished  it.  He  begins  to  get  down  ; 
he  cannot.  He  is  struggling  on  the  tree,  to  get  down  ; he  gives  in. 
The  sun  is  dead  already. 

His  dog,  the  male,  says  in  his  heart : “ If  I keep  silent,  my  master 
cannot  come  down.”  He  tells  his  master,  saying : “ Throw  the 
hatchet  down,  that  we  save  thy  life ; do  not  think,  saying  * I met  a 
bad  sign/  ” Dinianga  let  the  hatchet  drop  on  the  ground.  The  dog 
took  it  up ; he  felled  a tree.  The  female  dog  carried  the  tree ; they 
come  with  it.  They  set  it  up  to  the  tree-seat.  The  male  dog  tells 
his  master,  saying  : “ Step  (with  thy)  foot  on  (this)  pole.”  Dinianga 
set  (his)  foot  on  the  pole ; he  came  down. 

He  flayed  his  deer ; it  is  finished.  He  cut  it  open ; he  bound 
it  into  the  skin.  His  dogs  say:  “ Thou,  our  master,  what  we  are 
going  to  tell  thee,  do  not  think,  saying : * I have  seen  a bad  omen/ 
Thou  didst  call  a medicine-man.  Now,  when  he  made  (medicine) 
for  thee,  the  medicine-man,  he  gave  thee  injunctions.  To-day  thou 
didst  forget  the  injunction;  thou  didst  stick  up  in  the  tree.  We 
have  taken  thee  down.  What  we  have  spoken  now,  thou  hast  heard. 
All  things,  thou  shalt  ever  hear  them  when  they  speak.  What  the 
fowl  speaks,  thou  shalt  hear  it ; what  the  goat  speaks,  thou  shalt 
hear  it ; (what)  the  dog  says,  thou  shalt  hear  it ; what  the  little  bird 
speaks  in  the  bush,  thou  shalt  hear  it.  Thou  shalt  only  hear ; thou 
shalt  hold  thy  peace.  If  thou  tell  it  to  any  one  else,  thou  shalt  die.” 
Nianga  dia  Ngenga  said:  “ Very  well.”  He  took  up  his  deer;  he 
arrived  at  home.  He  entered  the  house ; slept. 

Morning,  they  cook  the  mush.  He  took  meat;  he  put  it  in  a 
plate  with  gravy  and  mush.  He  gave  to  his  dogs.  The  wives  said : 


220 


Folk - Tales  of  Angola. 

o jimbua  o xitu  ioso  eii  ? ” Muene  uxi : “ Mukonda  jene  ji  ngala  mu 
kuenda  najiu.”  Ahetu  a di  xib’d.  O xitu  iamukud,  Dinianga  ua  i 
uanesa  akud  bu  sanzala.  Akal’a  ku  izua. 

O Dinianga,  ki  ene  mu  zuela  o ibaku,  u£ne  mu  kuiva.  Ua  di 
xib’d. 

Kizu’  eki,  uaxikama  bu  kanga  ni  jimbua  je  jiiadi,  ja  mu  kondoloka. 
O muhatu  ue  ua  dikota  uala  bu  kinu ; uala  mu  zuka.  O jisanji  jala 
mu  di  fetela  ni  hombo,  ixi : “ Musonii  uala  mu  kuiza.  Lelu,  sanji, 
andala  ku  ku  jiba.”  O sanji  jixi : “A  ku  jib’  eie,  u hombo,  uakulu.” 
Hombo  ixi:  “Atuama  ku  ku  jiba,  eie  sanji;  o mungu  n’a  ngi  jiba 
km’  eme.” 

O Dinianga,  uala  mu  kuivua,  uala  mu  kuolela ; manii  ukou’  e uala 
mu  kuiza.  O muhatu  d,  ki  evu  ngan’d  uala  mu  kolela,572  usakuka 
ku  mu  tala.  Ki  atala  mu  kanga,  manii  d uala  mu  kuiza,  uazuata 
makoza. 

Muhatu  uxi : “ Eie,  ngan’etu,  uala  mu  kuolela  manii  etu,  uala  mu 
kuiza,  uazuata  makoza.”  Diiala  uxi : “ Muene,  manii  enu,  ki  ngu 
mu  mono,  ku  ala  mu  kuijila.  Eme  ngolela  mak’  ami  engi,  u ngaxi- 
ngeneka.”  Muhatu  uxi : “ Makutu  d ! manii  etu  ua  mu  olela.”  Mu- 
hatu uambela  manii  d,  uxi:  “Eie,  manii  etu,  uamona  kukindana, 
holome  e ua  ku  olela.”  Manii  d,  ki  evu  kiki,  kia  mu  iibila;  uxi: 
“Holome  ami,  ua  ngi  xingi.”  Ukouakimi,  m’o’nzo  ia  mon’  d ngud 
kubokona-mu  dingi.  Utula  inzo  iengi  mu  sanzala.  Mon’  £ uateleka 
kudia ; ubana  manii  Manii  k ngud. 


Muhatu  ua  di  kuata  ni  ngan’ d,  uxi : " Eie  uaxingi  manii  etu.” 
Ngan’  k uxi : w Hanji  ngamateka  ku  ku  ambela,  ngixi : ‘ mak’  ami  engi 
ngaxingeneka.’  ” Muhatu  uxi : “ Eme,  kikala  u ngi  tangela  o maka,  u 
uaxingeneka.  Ha  k’u  ngi  tangel’ d,  manii  etu  ua  mu  olela.”  Diiala 
uxi:  “Tuzeke;  mungu  ngizuela.”  Azekele. 

Kimenemene,  diiala  uatumu  kuixana  akud  mu  sanzala ; atena. 
Diiala  uxi : **  Enu,  akuetu,  ivuenu  ki  ngizuela ; mukonda  ngandala 
kufu’  ami.  O kalunga  kami,  ki  mu  ka  tukumuke.”  Uxi:  “Enu, 
akuetu,  nga  di  longa  ufunu  uami  ua  unianga.  Eme  ngexanene  ki- 
mbanda;  ua  ngi  bangelele  umbanda;  ua  ngi  bele  ijila ; uxi:  ‘ha 
uazekele  m’o’nzo  ia  ndenge,  k’usambele  mu  kisumbula.’  Ngai  mu 
nianga  ni  jimbua  jami  jiiadi.  Ngajimbila  kijila,  ki  a ngi  bele  kimba- 
nda.  Ngalozo  mbdmbi ; mbambi  iabu  boxi.  Eme  ki  ngitena  kutu- 
luka.  O jimbua  jami  jabatula  muxi ; ngatuluka.  Ha  ji  ng’  ambela, 


221 


Nianga  dia  Ngenga  and  his  Dogs . 

“Why  givest  thou  the  dogs  all  that  meat?”  He  said:  “Because 
they  are  (those)  with  whom  I always  go  out.”  The  women  are  silent. 
The  other  meat,  Dinianga  he  divided  it  to  the  others  in  the  village. 
They  lived  on  some  days. 

Dinianga,  whenever  animals  were  speaking,  he  always  heard.  He 
held  his  peace. 

One  day,  he  is  seated  outside  with  his  two  dogs  who  are  around 
him.  His  wife,  the  principal,  is  at  the  mortar ; she  is  pounding. 
The  fowls  begin  to  whisper  with  the  goat,  who  says  : “ A visitor  is 
coming.  To-day,  fowl,  they  will  kill  thee.”  The  fowls  said : “They 
will  kill  thee,  thou  goat,  so  fat.”  The  goat  said:  “They  will  first 
kill  thee,  thou  chicken ; to-morrow  then  they  will  kill  me,  me  too.” 

Dinianga,  who  was  hearing,  begins  to  laugh  ; however,  his  mother 
in-law  is  coming.  His  wife,  when  she  hears  her  master,  who  is 
laughing,  she  turns  round  to  look  at  him.  When  she  looks  in  the 
distance,  her  mother  is  coming  wearing  rags. 

The  woman  says  : “ Thou,  my  master,  art  laughing  at  my  mother, 
who  is  coming,  wearing  rags.”  The  man  said : “ She,  thy  mother, 
I saw  her  not,  where  she  was  coming.  I laughed  about  my  own 
affairs,  different,  that  I was  thinking.”  The  wife  says  : “ Thy  lies  ! 
my  mother  thou  didst  laugh  at  her.”  The  woman  tells  her  mother, 
saying : “ Thou,  my  mother,  who  comest  to  visit,  thy  son-in-law  has 
laughed  at  thee.”  Her  mother,  when  she  heard  this,  it  displeased 
her,  she  said  : “ My  son-in-law,  thou  hast  insulted  me.”  The  mother- 
in-law,  in  the  house  of  her  daughter,  she  refuses  to  enter  there 
any  more.  She  puts  up  at  another  house  in  the  village.  Her 
daughter  cooks  the  food ; she  gives  (it)  to  her  mother.  Her  mother 
refuses. 

The  woman  grapples  with  her  master,  saying : “Thou  hast  insulted 
my  mother.”  Her  master  says : “ But  now,  I began  to  tell  thee, 
saying,  ‘matters  of  mine,  others,  I was  thinking.’”  The  woman 
said : “ I,  it  shall  be  thou  tellest  me  the  matters,  that  thou  wast 
thinking.  If  thou  tellest  me  not  them,  my  mother,  thou  didst  laugh 
^at  her.”  The  man  said : “ Let  us  sleep ; to-morrow  I shall  speak.” 
They  slept. 

Morning,  the  man  sent  to  call  the  other  people  in  the  village ; 
they  come  in  full.  The  man  said:  “You,  our  folks,  listen  to  what 
I speak ; for  I am  going  to  die.  My  death,  do  not  remember  it.” 
He  says:  “You,  our  people,  I learnt  my  craft  of  hunting.  I called 
a medicine-man ; he  made  for  me  a medicine ; he  gave  me  rules, 
saying,  ‘ If  thou  didst  sleep  in  house  of  younger,  do  not  climb  into 
tree-seat.’  I went  a-hunting  with  both  my  dogs.  I forgot  the  rule, 
that  the  medicine-man  had  given  me.  I shot  a deer ; the  deer  fell 
on  ground.  I cannot  get  down.  My  dogs,  they  cut  a tree ; I got 


222 


Folk- Tales  of  Angola . 

jixi : ‘tua  ku  tulula  mu  kisumbula.  O ki  zuela-jinga  o jixitu,  uk* 
ivua.  K’u  ki  tangele  mutu ; ha  ud  ki  tangela  mutu,  ufua.’  Eme, 
kiene  ki  ngaxikina.  Eme  ngene  ami.  O maza,  o jisanji  ha  jala  mu 
di  fetela  ni  hombo.  Eme  nga  j*  ivu ; ni  ngolela.  Eme  k!  ngejfa 
ngixi  ‘ ukou’ami  uala  mu  kuiza;  ’ ngolela  jisanji.  Muhatu  ami  usa- 
kuka;  utala  manii  d,  uala  mu  kuiza.  Uxi : ‘Manii  etu  ua  mu  olela.’ 
Ngixi  ‘kana.*  Uxi:  ‘Kikala  u ngi  tangela  kioso  ki  uolela.’  Enu, 
akuetu,  o kijila,  ki  a ngi  bana  o jimbua  jami,  jixi  ‘ki  tuzuela,673  k'u 
ki  tangele  mutu,’  o lelu  muhatu  ami,  iu  ua  ngi  jijidika,  uxi  ‘ngi 
tangele  ki  uolela.’  Kiene  ki  nga  m’  ixanena,  enu  akuetu.  Ngandala 
kufu’ami.  Mahezu  enu.”  Akua  exi:  “A  Nzambi.” 


Dinianga  dibalumuka ; ubokona  m’o’nzo  i& ; unanga  kitangana  kia 
ndumba.  Muhetu  e ubokona  m’o’nzo  ; u mu  sanga  uafu  kid. 

Jindandu  ja  Dinianga  jixi : “ Eie,  muhetu,  eie  uajiba  ndandu  ietu ; 
mukonda  eie,  ha  k’u  mu  jijidikile,  hinu  k’afu;  mu  fute.”674  Malemba 
a muhatu  exi:  “Tufuta  kikuxi?”  Eneexi:  “Mu  tu  futa  ngombe 
jisamanu.”  Malemba  a muhatu  anomona  ngombe  jisamanu;  afutu. 


Nianga  dia  Ngenga  uasakenene  muhatu  £.  Ki  aia  mu  nianga, 
uajimbidile  o kijila;  jimbua  je,  jiji  ja  mu  bele  o mueniu.  Jixi: 
“ K’u  ki  tangele  mutu.”  O kizua,  ki  a mu  jijidika  o muhatu,  kiene 
ki  a ki  kunda,  kiene  kizua  kie  kia  kufua.  O jimbua  j£  u&,  jafile  ni 
ngana  id  kumoxi. 

Ha  tuamesena  o kuta,  tuta  dingi ; ha  tuarnesena  o kuzeka,  tuzeka. 
Mahezu  enu ! 


XL. 

MBANZA  KTTAMBA  KIA  XIBA. 

Mbanza  Kitamba  kia  Xiba,  soba  iakexile  mu  ’Asanji,  uatungisa 
bata  die;  uakal’£.  O ki  akala,  kuku  j£,575  mbanza  Muhongo,  uafu. 
A mu  fundu ; adidi  tambi ; iabu. 

Mbanza  Kitamba  uxi : “ Ki  afu  kuku  jami,  eme  ngi  di  kota ; o 
sanzala  iami  ue,  kana  mutu  ubanga-bu  kima.  An*  a ndenge  k’akola ; 
ahetu  k’azuku ; kana  mutu  uzuela  bu  sanzala.”  O makota  exi : 
“ Mbanza,  o muhetu  uafu ; uxi  ‘ bu  sanzala  k’azuela ; eme  ki  ngidi, 


223 


King  Kitamba  kia  Xiba . 

down.  Then  they  tell  me,  saying,  ‘ We  have  got  thee  down  from 
the  tree-seat.  Whatever  animals  speak,  thou  shalt  hear  it.  Do  not 
tell  it  to  anybody;  if  thou  tellest  it  to  any  one,  thou  shalt  die/  I, 
the  same,  I agreed  to  it.  I lived  on.  Yesterday,  the  fowls,  they  are 
whispering  with  the  goat.  I heard  them ; and  I laughed.  I knew 
not  to  think  * my  mother-in-law  is  coming ; ’ I laughed  (about)  the 
fowls.  My  wife  turns  round ; she  sees  her  mother,  who  is  coming. 
She  says:  ‘My  mother,  thou  didst  laugh  at  her/  I said : ‘No/ 
She  said : ‘It  shall  be,  thou  tellest  whatever  thou  didst  laugh  about/ 
You,  our  people,  the  rule,  which  my  dogs  gave  me,  saying,  ‘what 
we  speak,  thou  shalt  not  tell  it  to  any  one/  to-day,  my  wife,  she  has 
forced  me  (to  break),  saying,  ‘tell  me  what  thou  didst  laugh  at/ 
Therefore  I called  you,  you,  our  people.  I am  going  to  die.  I have 
finished.”  The  people  said:  “With  God.” 

Dinianga  stands  up ; he  enters  his  house ; he  stays  a long  time. 
His  wife  enters  the  house ; she  finds  him  dead  already. 

The  kinsmen  of  Dinianga  say : “ Thou,  woman,  thou  hast  killed 
our  kinsman ; for  thou,  if  thou  hadst  not  forced  him,  now  he  would 
not  be  dead;  pay  (for)  him.”  574  The  uncles  of  the  woman  said: 
“We  shall  pay  how  much?”  They  said:  “You  shall  pay  us  cattle 
six  (heads).”  The  uncles  of  the  woman  took  the  six  cattle ; they 
have  paid. 

Nianga  dia  Ngenga  had  married  his  wife.  When  he  went  a-hunt- 
ing,  he  forgot  the  injunction  ; his  dogs,  these  saved  his  life.  They 
said : “ Thou  shalt  not  tell  it  to  any  one.”  The  day,  when  the 
woman  forced  him,  that  same  (day)  that  he  told  it,  that  same  (was) 
his  day  of  dying.  His  dogs  too,  they  died  with  their  master, 
together. 

If  we  want  to  tell,  let  us  tell  more ; if  we  want  to  sleep,  let  us 
sleep.  Finished. 


XL. 

KING  KITAMBA  KIA  XIBA. 

Mbanza  (King)  Kitamba  kia  Xiba,  a chief  who  was  at  Kasanji, 
had  built  his  village ; he  lived  on.  When  he  was  thus,  his  head-wife, 
Queen  Muhongo,  died.  They  buried  her ; they  wailed  the  mourn- 
ing ; it  ended. 

Mbanza  Kitamba  said  : “ Since  my  head-wife  died,  I shall  mourn ; 
my  village  too,  no  man  shall  do  anything  therein.  The  young  peo- 
ple shall  not  shout ; the  women  shall  not  pound  ; no  one  shall  speak 
in  the  village.”  The  head-men  said  : “ Master,  the  woman  is  dead  ; 


224  Folk -Tales  of  Angola . 

ki  nginu,  ki  ngizuela  ; * etu  kilua  tu  ki  mona.”  Muene,  mbanza,  uxi : 
44  Ha  muamesena,  muxi  eme  ngolela,  ngizuela,  bu  sanzala  azuela, 
kikala  mui  ngi  takenena  kuku  jami,  mbanza  Muhongo.,’  Makot* 
exi : “ Mbanza,  o mutu  uafu  kia ; tu  mu  takana  kiebi  ? ” Muene  uxi : 
“ Ha  ki  mutena  ku  mu  takana,  eme  ngala  ni  kikoto ; bu  sanzala  iami, 
kana  mutu  uzuela-bu.” 

Makota  a di  zuelesa  mu  did,  exi : “ Tukengienu  kimbanda.” 
Atumu  kimbanda ; mukolomono  ua  kimbanda,  uta.  Kimbanda  kie- 
za;  teleku  i&,  mama  ia  ngombe.  Kimbanda  uxi:  “Tangenu,  i mua 
ngi  tumina.”  Exi : 44  Mbanz’  a kuku  Muhongo  uafu  ; o mbanza  Ki- 
tamba  uxi  * ngi  di  kota ; bu  sanzala  kana  mutu  uzuela-bu ; ha  mua- 
mesena kuzuela,  mua  ngi  takenena  kuku  jami,  mbanza  Muhongo.  * 
Kiene  ki  tua  ku  tumina,  eie,  kimbanda,  n’ua  mu  takana,  mbanz'  a 
kuku,  ku  ’Alunga  ; mundu  n’usanguluka.” 

Kimbanda  uxi : “ Kiauaba.”  Uabiti  mu  ngongo  ni  kubanda ; ua- 
bake  kinu  kia  umbanda  bu  kanga,  uxi : 44  Mbanza  muene  eze,  azoue  ; 
mundu  uoso  uzoua.”  Mbanza  uazouo ; mundu  uoso  uazouo.  Ki- 
mbanda uxi : “ Kandenu  kina  mu  kijima  kiami,  bu  dijiku.”  Akande 
kina ; kiabu. 

Uakutuka  mu  kina  ni  kana  k£,  k’ejile  naku.  Uambela  muhetu 
ue,  uxi:  “Izua  ioso,  k’uzuat eie  ponda;  u di  kumba676  ngoho.  Izua 
ioso,  uta-jinga  menia  bu  jiku  beniaba.”  Muhatu  uaxikina.  Kimba- 
nda uxi : 44  Vumbikenu-kiu.”  A ki  vumbika,  ni  kimbanda  ni  mon’  6 ; 
a ki  balela,  kala  ki  buakexile  o dijiku  diene.,,  Akal’4.  Muhatu  uene 
mu  ta  o menia  bu  jiku,  izua  ioso. 

O kimbanda,  ki  akutuka  mu  kina,  muakubuka  njila  ionene.  Ua- 
kuata  mu  njila ; muene  uatuamena,  mon’  e uaxala  ku  ema.  Enda 
kitangana;  abixila  ku  mbandu  a sanzala;  kuene  ku  ’Alunga-ngombe. 
Kimbanda  utala  mu  kaxi  kia  sanzala ; mbanza  Muhongo  iunia,  uala 
mu  tunga  ngalu.  Ubixila  b’ala  mbanza  Muhongo;  mbanza  Muho- 
ngo usakula  mesu.  Utala  mutu,  uala  mu  kuiza,  uxi : “Eie,  uala  mu 
kuiza,  uatundu  kuebi?”  Kimbanda  uxi:  “Eie  muene,  nga  ku  takana. 
Hanji  ki  uafua,  mbanza  Kitamba  ngue  kudia,  ngue  kunua,  ngue 
kuzuela.  Bu  sanzala  k’azuku,  k* azuela ; uxi  4 ha  ngizuela,  ha  ngi- 
dia,  katakane-enu  kuku  jami/  Kiene  kia  ngi  beka  kunu.  Mahezu 


Mbanz’  a kuku  uxi:  “Kiauaba.  Za  utale  iunia;  677  nanii  uaxi- 
kama?”  Kimbanda  uxi:  “ Ki  nga  mu  ijfa.”  Mbanz’  a kuku  uxi: 
44  Muene  na  ’Alunga-ngombe ; muene  u&ne  mu  tu  dia,  etu  ene  oso.” 


King  Kitamba  kia  Xiba . 225 

thou  sayest,  * In  village  they  shall  not  speak ; I will  not  eat,  not 
drink ; not  speak ; * we  never  yet  saw  this.”  He,  the  king,  said : 
“ If  you  desire,  that  I laugh,  (that)  I talk,  (that)  in  the  village  they 
talk,  it  shall  be  (that)  you  bring  me  my  head-wife,  Queen  Muhongo.” 
The  head-men  say : “ King,  the  person  is  now  dead ; how  can  we 
fetch  her  ? ” He  said  : “ If  ye  cannot  fetch  her,  I am  in  mourning ; 
in  my  village,  no  person  shall  talk.” 

The  head-men  consult  among  themselves,  saying : “ Let  us  seek 
a medicine-man.”  They  send  for  the  medicine-man  ; the  calling- 
present  to  the  doctor  (is)  a gun.  The  doctor  has  come ; his  cooking 
(is)  a cow.  The  doctor  said  : “ Tell,  what  you  sent  me  for.”  They 
said  : “ The  head-queen  Muhongo  is  dead  ; King  Kitamba  says,  4 1 
will  mourn ; in  the  village  no  one  shall  talk ; if  you  want  to  talk, 
you  must  fetch  me  my  head-wife,  Queen  Muhongo.’  Therefore  it  is 
we  sent  for  thee,  thee,  the  doctor,  that  thou  fetchest  her,  the  head- 
queen,  from  Kalunga;  that  the  people  may  rejoice.” 

The  doctor  said  : “All  right.”  He  went  through  the  country 
gathering  herbs  ; he  set  a medicine-mortar  outside,  saying : “ The 
king,  he  shall  come  (and)  wash ; all  the  people  shall  wash.”  The 
chief  washed  ; all  the  people  washed.  The  doctor  said : “ Dig  ye  a 
grave  in  my  guest-hut,  at  the  fire-place.”  They  dug  the  grave  ; it  is 
done 

He  entered  the  grave  with  his  little  child,  which  had  come  with 
him.  He  told  his  wife,  saying : “ All  days,  do  not  wear  a girdle ; 
thou  shalt  tuck  in  only.676  All  days  thou  shalt  constantly  put  water 
on  the  fire-place  here.”  The  woman  assented.  The  doctor  said : 
“ Cover  ye  it  up.”  They  filled  it  up,  with  the  doctor  and  his  child  ; 
they  rammed  it  down  as  when  there  was  the  fire-place  itself.  They 
lived  on.  The  wife  always  puts  the  water  on  the  fire-place,  all  days. 

The  doctor,  when  he  got  into  the  grave,  there  opened  a large 
road.  He  starts  on  the  road ; he  goes  ahead ; his  child  walks  be- 
hind. They  walk  a while ; they  arrive  beside  a village ; that  is  at 
Kalunga-ngombe’s.  The  doctor  looks  into  the  middle  of  the  village ; 
Queen  Muhongo  is  yonder;  she  is  sewing  a basket.  He  arrives 
where  Queen  Muhongo  is  ; Queen  Muhongo  turns  (her)  eyes.  She 
sees  a man  who  is  coming,  she  says  : “ Thou,  who  art  coming, 
whence  comest  thou?”  The  doctor  said:  “Thou,  thyself,  I have 
sought  thee.  Since  thou  art  dead,  King  Kitamba  will  not  eat,  will 
not  drink,  will  not  speak.  In  the  village  they  pound  not;  they 
speak  not ; he  says,  ‘ If  I shall  talk,  if  I eat,  go  ye  and  fetch  my 
head -wife.’  That  is  what  brought  me  here.  I have  spoken.” 

The  head-queen  said:  “Very  well.  Come  look  at  that  one;  who  is 
it  sitting  ? ” The  doctor  said  : “ I know  him  not.”  The  head-queen 
said : “ He  is  Lord  Kalunga-ngombe ; he  is  always  consuming  us, 


226 


Folk  - Tales  of  A ngola . 

Uxi  dingi : “ O iunid,  nanii  ? uala  bu  lubambu.”  Kimbanda  Uxi : 
“Ua  di  fu  ni  mbanza  Kitamba,  nga  mu  xi  ku  ngatundu.”  Mbanz’ 
a kuku  uxi : “ Muene  mbanza  Kitamba ; muene  ku  lu  dia  mundu 
k*ala-ku  dingi ; kuakambe  mivu  ikuxi, 678  mbanza  uandala  kufua. 
Eie,  kimbanda,  ueza  mu  ngi  takana,  etu,  kunu  ku  ’Alunga,  ki  ku&ne 
mu  kuiza  mutu,  n’avutuka  dingi.  Aba  luselu  luami,  lu  a ngi  fundile 
nalu ; manii  ki  uia  koko,  k’a  ku  kuatese  makutu,  exi  ‘k’uele-ku/  O 
mbanza  muene,  k’ua  mu  tangela-kiu,  uxi  * nga  ku  sange  kid  ku  ’Alu- 
nga.’” Ua  di  xib’e.  Uxi  dingi:  “ Eie  muene,  kimbanda,  ki  ngitena 
ku  ku  bana  kudia  kunu.  Ha  uadi  kunu,  k’utena  dingi  kuvutuka.” 
Kimbanda  uxi : “ Kiauaba.”  Uasuluka. 

Ubixila  b’akutukila  mu  kina  ni  mon’ £,  uendele  n’£.  O muhatu, 
uaxala  ku  kanga,  uene  mu  ta  o menia  bu  jiku.  Kizu’  eki  utala  bu 
jiku:  b’a  di  bulu  misula.  Kitangana,  utala:  mutue  ua  kimbanda 
uatundu.  Kimbanda  utakula  maku  ku  kanga ; uafomoka ; iu  ku 
kanga.  Ukuata  mona  mu  lukuaku ; ua  mu  te  ku  kanga.  Mona 
utala  ku  dikumbi ; uambuka.  Kimbanda  uai  mu  iangu ; uabande. 
Ueza ; ua  mu  sukula.  Mona  uatukumuka.  Azekele. 

Kimenemene,  kimbanda  uxi : “ Enu,  makota  a sanzala,  mua  ngi 
takanene,  izenu  baba,  ngikunde  ku  ngendele.”  Makota  atena ; ua- 
kundu  ioso,  i a mu  kundila  mbanz’  a kuku.  Kimbanda  uxi : “ Ma- 
hezu.  Ngi  kuenu  kid.”  Makot'  exi : “ Kiauaba.”  Anomona  abik* 
aiadi ; a mu  ku.  Kimbanda  uai’e  ku  bata  die. 

Makota  akundila  mbanza,  exi : “ Kimbanda  kia  di  kundu,  kixi 
‘ ngendele  ku  ’Alunga-ngombe.  Mbanz’  a kuku  nga  mu  sange,  ngixi 
“hanji  ki  uafua,  mbanza  k'ene  mu  dia,  k’ene  mu  nua;  iza,  tuie.” 
Mbanz’  a kuku  ua  ngi  vutuila,  uxi  “etu  kunu,  ki  kuene  mu  kuiza 
mutu,  n’avutuka  dingi.  Luselu  luami  lulu,  ambata-lu,  k’a  ku  mone 
makutu.”  ’ Kiene  ki  a tu  kundila  kimbanda.  Eie,  mbanza,  mahezu. 
Luselu  lueniulu,  lu  afundile  nalu  mbanz’  a kuku.”  Mbanza  uxi  : 
“ Kidi ; luene.” 

Ki  abange  ku  izua,  mbanza  iu  udia ; mbanza  iu  unua.  Akuata  ku 
mivu,  mbanza  uafu.  Adidi  tambi ; iamuangana. 

Mbanza  Kitamba  kia  Xiba  mu  ’Asanji  uaxia  mak’ d. 


227 


King  Kitamba  kia  Xiba . 

us  all.”  She  said  again:  “He  yonder,  who  (is  he)?  who  is  in  the 
chain.”  The  doctor  said : “ He  looks  like  King  Kitamba,  whom  I 
left  where  I came  from.”  The  queen  said  : “ He  is  King  Kitamba. 
He  is  in  the  world  not  any  longer ; there  lacks  how  many  years,678 
the  chief  will  die.  Thou,  doctor,  who  earnest  to  fetch  me,  we,  here 
in  Kalunga,  never  comes  one  here  to  return  again.  Take  my  arm- 
ring, that  they  buried  me  with  ; that  when  thou  goest  there,  they 
accuse  thee  not  of  lying,  saying,  ‘thou  wentest  not  there.’  The 
chief  himself,  do  not  tell  it  him,  saying,  4 1 found  thee  already  in 
Kalunga/”  She  paused.  She  said  again:  44 Thou  thyself,  doctor, 
I cannot  give  thee  to  eat  here.  If  thou  eatest  here,  thou  canst 
return  no  more.”  The  doctor  said : 44  Well.”  He  departed. 

He  arrives  (at  the  place)  where  he  got  into  the  grave  with  his 
child,  that  he  went  with.  The  woman,  who  stayed  on  earth,  kept 
putting  water  on  the  fire-place.  One  day,  she  looks  at  the  fire-place : 
there  are  cracks  breaking.  A while,  she  looks : the  head  of  the 
doctor  has  come  out.  The  doctor  throws  (his)  arms  outside;  he 
gets  out  ; he  is  on  ground.  He  takes  the  child  by  the  arm ; he  sets 
him  on  ground.  The  child  looks  at  the  sun  ; he  faints.  The  doctor 
goes  to  the  bush ; he  gathers  herbs.  He  comes  ; he  washes  him. 
The  son  comes  to.  They  slept. 

In  morning,  the  doctor  says  : 44  You,  head-men  of  the  town,  who 
fetched  me,  come  here  that  I report  where  I went.”  The  head-men 
all  come ; he  reports  everything  that  the  head-queen  had  told  him. 
The  doctor  said:  “Finished.  Pay  me  now.”  The  head-men  said: 
44  Well.”  They  took  two  slaves ; they  paid  him.  The  doctor  went 
to  his  home. 

The  head-men  reported  to  the  chief,  saying:  “The  doctor  re- 
ported, saying,  4 1 went  to  Kalunga-ngombe’s.  The  chiefs  wife, 
I found  her,  said,  “ Since  thou  didst  die,  the  chief  does  not  eat, 
does  not  drink ; come,  let  us  go.”  The  queen  returned  to  me,  say- 
ing, “We,  here,  there  comes  not  a person,  to  return  any  more. 
This  my  arm-ring,  take  it  (along),  that  they  see  thee  not  (with) 
lies.”  * That  is  what  the  doctor  reported  to  us.  Thou,  king,  we  have 
spoken.  The  ring  is  here,  which  they  buried  the  queen  with.”  The 
chief  said:  “Truth;  (it  is)  the  same.” 

When  they  spent  a few  days,  the  chief,  he  eats ; the  chief,  he 
drinks.  They  spent  a few  years,  the  chief  died.  They  wailed  the 
funeral ; they  scattered. 

King  Kitamba  kia  Xiba  in  Kasanji  left  this  story. 


22  8 


Folk - Tales  of  Angola, 


XLI. 

MON’  A DIIALA  NI  NGIJI. 

Mon'  a diiala  a mu  bakele  ngunji  kuala679  lemba  die,  ngunji  ia 
ngombe.680  Akal’a. 

Lemba  die  uafu ; kana  ku  mu  kula.581  Pai  a uatu  ; kana  ku  mu 
kula.  Ndandu  je  joso  jafu ; kana  mutu  uatena  ku  mu  kula.  K’ungu- 
nji  kuene'  udima ; uxanga ; utaba.  Ia  a mu  beta.  O ngana  je  ja 
ngunji  k’a  mu  zuika  kima.582  Uzunga  ni  makoza,  n’ende  ni  ku  di 
didila  mu  iangu.  Uxi : “ Ngala  mu  tala  hadi  iavulu,  mu  konda  dia 
kukamba  ndandu  iami,  u ngi  kula.”  Uakal’e.  O ki  a mu  banene 
lemba  die  ku  ngunji,  mon’  a ndenge,  o kiki  ueza  pesa683  ia  diiala. 
Uene  mu  kalakala  o ubika. 


Kizu’  eki,  uia  ku  kilu ; uanjuua  nzoji  kuma  Ngiji  iala  mu  mu 
ambela,  ixi : “ Mungu  mu  kimenemene,  atu  k’ajikula  lua,684  di  me- 
neke  bu  tabu.  Ima  itatu,  i usanga-bu,  kioso  ki  a ku  uabela,  k&no- 
mone.  Kota  o ngonga ; ha  o ima  iiadi,  ndenge.”  Mon*  a diiala 
utukumuka  ku  kilu  : nzoji.  Uxingeneka ; uxi : “ Nzoji,  i nganjuua, 
iende  kiebi  ? ” 686  Ua  di  xib’e. 


Uabange  izua  itatu;  kia  kauana,  uanjiua  687  dingi;  Ngiji  ixi: 
“ Eie,  nga  ku  ambelele,  ngixi  * mungu  mu  kimenemene,  di  meneke 
bu  tabu.  Kioso  ki  a ku  uabela,  kanomone.’  O kiki,  mu  konda 
diahi  k’uele-bu?”  Ngiji  ia  di  xib’e. 

Mon’  a diiala  utukumuka : nzoji.  O kuma  kuamateka  ngoho  o 
kukia.  Ubalumuka,  ene  oso  kilua  ajikula.  Ukutuka  mu  njila;  ubi- 
xila  bu  tabu.  Uemana  ku  mbandu  a menia.  Katangana,  utala  kita 
kia  mata  kiala  mu  kuiza  ku  tandu  a menia.  O mazulu 688  a a beteka 
koxi  a menia,  o ihunji  iatalela  mu-lu  ; ua  di  xiba.  Utala  dingi : ma- 
kuba  aiadi  a fazenda  ala  mu  kuiza  ku  tandu  a menia ; asomboka. 
Katangana  dingi,  utala:  kangonga  ka  keza;  589  kabixila  b’emana. 
Kene  ue  kemana.  U ka  kuata ; uvutuka  ku  bata.  Ubixila  ku 
mbandu  a bata ; uasu  kakisasa.  Uabeta  kangonga ; ua  ka  sueka 
mu  kisata  kia  ’nzo.  Uabokona  m’o’nzo ; ua  di  xib’e. 


Ngana  j£  jixi : “Diabu,590  zangula  ditemu ; uia  mu  dirha.  Ki 
uzumbuka  mu  dima,  uiza  ni  kita  kia  jihunii.”  Uazangula  ditemu ; 


The  Young  Man  and  the  River . 


229 


XLI. 

THE  YOUNG  MAN  AND  THE  RIVER. 

A young  man  was  given  as  a pledge  by  his  uncle,  the  pledge  of 
an  ox.680  They  lived  on. 

His  uncle  died ; there  is  none  to  redeem  him.681  His  father  died  ; 
there  is  none  to  redeem  him.  His  relatives  all  died  ; no  person  was 
able  to  redeem  him.  In  bondship,  there  he  hoes  ; he  cuts  wood ; 
he  gets  water.  Now  they  beat  him.  His  masters  of  bondship,  they 
do  not  dress  him  at  all.  He  goes  about  in  rags,  to  walk  and  cry  to 
himself  in  the  bush.  He  says  : “I  am  seeing  great  misery,  because 
of  lacking  a relative  of  mine,  who  (can)  redeem  me.”  He  lived  on. 
When  his  uncle  gave  him  as  a pledge,  (he  was)  a child ; but  now 
he  has  become  a young  man.683  He  keeps  on  doing  (his)  slavery 
work. 

One  day,  he  goes  to  sleep ; he  dreams  a dream,  that  the  River  is 
speaking  to  him,  saying:  “ To-morrow  in  morning,  (when)  the  peo- 
ple have  not  opened  yet,584  be  early  at  the  landing.  Three  things, 
that  thou  shalt  find  there,  whichever  pleases  thee,  take.  The  best 
(is)  the  ngonga-basket ; 586  as  to  the  other  two  things,  (they  are)  in- 
ferior.” The  young  man  awakes  from  sleep : (it  is)  a dream.  He 
thinks,  says : “ The  dream,  that  I dreamt,  it  meant  what  ? ” 585  He 
kept  quiet. 

He  spent  three  days ; on  the  fourth,  he  dreamt  again,  the  River 
saying : “ Thou,  I have  told  thee,  saying,  ‘ to-morrow  in  the  morn- 
ing, be  early  at  the  landing.  The  thing  that  pleases  thee,  take/ 
Now,  because  of  what  didst  thou  not  go  there  ? ” The  River 
paused. 

The  young  man  awakes  : a dream.  Outside  it  was  just  beginning 
to  dawn.  He  gets  up ; they  all  have  not  yet  opened.  He  enters  the 
road ; arrives  at  the  landing.  He  stands  at  the  side  of  the  water. 
A moment,  he  sees  a bundle  of  guns  that  is  coming  on  top  of  the 
water.  The  muzzles  588  are  downward  under  the  water,  the  butt- 
ends  are  looking  upwards ; he  keeps  quiet.  He  looks  again  ; two 
bales  of  cotton  cloth  are  coming  on  top  of  the  water ; they  pass  by. 
A moment  again,  he  looks : a small  basket  is  coming ; 689  it  arrives 
where  he  stands.  It  also  stands  (still).  He  takes  it ; returns  home. 
He  arrived  at  the  side  of  the  house  ; he  cut  a small  twig.  He  struck 
the  basket ; he  hid  it  in  the  grass-wall  of  the  house.  He  went  into 
the  house ; kept  quiet. 

His  masters  said  : “ Devil,590  take  up  the  hoe ; go  to  till.  When 
thou  lea  vest  the  tilling,  thou  shalt  come  with  a bundle  of  fire-sticks.” 


230 


Folk - Tales  of  Angola. 

uai  ku  mabia.  Uadimi ; uazumbuka.  Uaxanga ; uakutu.  Uaza- 
ngula ; ubixila  bu  bata.  Uatula  jihunii;  uadi  xiba;  uazekele. 

Kimenemene,  uxi : “ Ngitala  hanji  moxi  a ngonga.”  U i jikula: 
jipelu  joso  muene  mu  jala.  Uajika  dingi ; uabake.  Uai  mu  xanga ; 
ueza,  uatula.  Exi : “ Ndd  bu  tabu.”  Uai,  uatabe ; ueza,  uatula. 
Kumbi  diafu  ; uzeka.  Uanjiua  ala  mu  mu  idika  o mixi  ia  umbanda, 
exi : " Ki  uia  mu  saka  mahaxi  a nganji,  o mixi  ie  kinganji.  Uoso  uala 
ni  iidila,691  muxi  ue  ua  kinganji.  O umbanda  ua  jisoba,  u u banga 
kinganji  ni  kinganji.”  Adi  xiba;  muene  utukumuka : nzoji. 


Ubalumuka ; uai  mu  mabia.  Uakalakala ; ueza  ku  bata.  Uazeka 
izua  iiadi.  Bu  sanzala  b’eza  atu  aiadi,  ala  mu  sota  kimbanda.  Muene 
uala  m’o’nzo,  atu  aiadi  ala  rau  zuela  ni  ngana  id  ia  ngunji. 

Ngana  ie  uxi : " Etu  baba,  ki  b’ene  kimbanda.  Ndenu  kasotienu 
kuengi.”  Muene,  mon’  a diiala,  utubuka  m’o’nzo ; uibula  atu  aiadi, 
uxi:  “Ngana,  uhaxi  uahi,  u akata  mueza  mu  sotela  o kimbanda?” 
Atu  aiadi  exi:  “Uhaxi,  ud  u sanga  eie  muene.”  Uxi:  “Ngi  bani- 
enu  mukolomono.”  Exi : “ Mukolomono-  kikuxi  ? ” Muene  uxi : 
“Pesa.”692  Exi:  “Tuaxikina.”  A mu  bana  o pesa.  O ngana  ie 
ia  ungunji  uxi:  “Iu  ua  di  metena.  Eie  muene,  hanji  ki  tuene 
adi,693  o muxi  ua  dibuka  k’ua  u iji  ;594  o umbanda  ua  kusaka  o haxi, 
u u sanga  kuebi?”  Muene  uxi:  “Ngana,  ngafikisa  ngoho.”  O 
ngana  ie  ia  ngunji  uambela  atu  aiadi,  uxi:  “Ha  k’a  u tena590  ka 
mu  betienu  ; mukonda  ua  di  metena.”  Akatuka  n’d ; abixila  ku 
bata,  ku  ala  o haxi. 


Ambela  o haxi,  exi : “ Kimbanda,  tueza  nakiu.”  Muene,  kimba- 
nda, uatale  o haxi,  uxi:  “Ngu  mu  tena  ku  mu  saka.”  Uakuata 
k’umbanda  izua  ioso.  Boso  b’a  mu  kambe,  a mu  idika  ku  kilii.  Mu 
makuinii  aiadi  a kizua  haxi  ieluka.  Kimbanda  uxi : “ Haxi  ia  di 
sanze  kid ; ngi  kuenu,  ngii’ami.”  Exi : “ Kikue  kid  kikuxi  ? ” Uxi : 
“ Seseme  ia  ngombe.”  Axikina ; mukonda  o imbanda  ioso  ia  mu 
lembuele,  muene  ua  mu  tena.  A mu  ku  ; uvutuka  ku  bata  did. 

Usanga  ngana  ie  ia  ungunji.  Ngana  ie  u mu  ibula,  uxi : “ Umba- 
nda uotena  ? ” Uxi : “ Ngotena ; haxi  ieluka ; a ngi  ku  seseme  ia 
ngombe.”  Ngana  ie  uxi : “ Kiauaba.”  Uatambula  seseme  id  ia 
ngombe.  Akal’a  ku  izua. 

Kueza  dingi  atu  mu  kenga  kimbanda.  Uai  n’d ; uasake ; a mu 
futu  dingi  seseme  ia  ngombe.  Ueza  ku  bata  ; uafumana  kid  ixi  ioso. 
Exi : “ Muene  kimbanda  kia  kidi.” 


231 


The  Young  Man  and  the  River. 

He  took  up  the  hoe ; he  went  to  the  fields.  He  hoed ; he  left 
.(hoeing).  He  cut  wood ; he  bound  (it).  He  took  (it)  up;  he  arrived 
at  home.  He  laid  down  the  fire-sticks ; kept  quiet ; slept. 

Morning,  he  says : “ I will  look  first  inside  of  the  basket.”  He 
opens  it : medicine-things  all  complete  are  in  it.  -He  closed  it 
again;  laid  it  aside.  He  went  to  cut  wood;  came,  laid  (it)  down. 
They  say : “ Go  to  the  landing.”  He  went,  bailed  ; came,  set  down. 
The  sun  died ; he  goes  to  sleep.  He  dreams  (that)  they  are  show- 
ing him  the  plants  of  medicine,  saying,  “ When  thou  goest  to  cure 
such  diseases,  the  plants  are  such.  Whoever  has  sores,  his  plant  is 
such  a one.  The  medicine  of  chiefs,  thou  shalt  make  it  this  way 
and  this  way.”  They  are  silent ; he  wakes  up : a dream. 

He  gets  up  ; goes  to  the  fields.  He  has  worked ; has  come  home. 
He  slept  two  days.  In  yillage,  there  have  come  two  persons  who 
are  seeking  a doctor.  He  is  in  the  house^  the  two  persons  are 
speaking  with  his  master  of  bondship. 

His  master  says  : “We,  here,  there  is  not  a doctor.  Go  ye,  and 
seek  elsewhere.”  He,  the  young  man,  goes  out  of  the  house;  asks 
the  two  men,  saying : “ Gentlemen,  which  sickness  is  ailing  (him) 
for  whom  you  come  to  seek  a doctor  ? ” The  two  men  said  : “ The 
sickness,  thou  shalt  find  it  thyself.”  He  says  : “ Ye  give  me  the 
calling -fee.”  They  say:  “The  fee  is  how  much?”  He  said: 
“A  piece.”  692  They  said:  “We  agree.”  They  give  him  the  piece. 
His  master  of  bondship  said:  “This  (one)  is  presumptuous.  Thou 
indeed,  ever  since  we  are  two,693  the  plant  of  the  thread-worm  thou 
knowest  it  not ; 594  the  medicine  to  cure  the  sick  man,  where  wilt 
thou  find  it?”  He  said  : “ Master,  I am  learning  only.”  His  mas- 
ter of  bondship  told  the  two  men,  saying : “ If  he  does  not  master 
it,696  beat  him  ; because  he  was  presumptuous.”  They  started  with 
him ; they  arrived  at  house  where  was  the  patient. 

They  tell  the  patient,  saying : “ The  doctor,  we  have  come  with 
him.”  He,  the  doctor,  looked  at  the  patient,  said:  “I  can  cure 
him.”  He  begins  to  doctor  every  day.  Where  it  fails  him,  he  is 
shown  in  sleep.  In  twenty  days,  the  patient  is  safe.  The  doctor 
says  : “The  patient  is  already  well ; pay  me,  that  I may  go.”  They 
say:  “Thy  pay,  how  much?”  Says  he:  “A  heifer.”  They  agree, 
because  all  the  doctors  had  given  him  up,  (but)  he  mastered  him. 
They  paid  him ; he  returned  to  his  home. 

He  finds  his  master  of  bondship.  His  master  asks  him,  saying: 
“ The  medicine,  couldst  thou  (do)  it ? ” Says  he : “I  could ; the 
patient  is  cured;  they  paid  me  a heifer.”  His  master  says:  “All 
right.”  He  took  his  heifer.  They  lived  on  some  days. 

There  came  again  people  to  seek  a doctor.  He  went  with  them  ; 
he  cured ; they  paid  him  again  a heifer.  He  came  home ; now  he 
is  famous  (in)  all  the  land.  They  say  : “ He  is  a doctor  of  truth.” 


232  Folk  - Tales  of  A ngola . 

Uabange  mivu  itatu ; uala  kia  mu  ngombe  jisamanu.  Uxinge- 
neka,  uxi : “ Ngi  di  kula  kid.’*  Uibula  ngana  ie  ia  ungunji,  uxi : 
“ Ngamesena  ngii’ami  kuoso  ku  ngamono  ; ngi  di  kula  kikuxi  ? ” 
Ngana  ie  uxi : “ Beka  mama  jitatu  ja  ngombe.”  695  Ua  mu  bana-jiu ; 
uatundu-bu.  Uai  ixi  ie  iengi  ia  mu  uabela.  Uatungu ; uasakana; 
uakal’e  mu  banga  maumbanda.  Mu  mivu  isamanu  uala  ni  kibanga 
kia  jingombe  javulu  ; ueza  kinjenge. 

Mukuetu,  a mu  bakele  ungunji,  ha  ukala  mu  tala  hadi  iavulu, 
Ngiji  ia  mu  bele  umbanda,  Iu  uakalakelele  o jingombe ; ua  di  ku- 
dile  ; uakitukile  kia  mutu  uonene,  uafumana.  “ Unjenge  uatundile 
m’ umbanda.”  Mu  kizua  kia  lelu,  kiaxalela  kia  sabu : 

i 

“ Dim’d  ! ni  bu  mulolo ; 

Zuel’d  ! ni  bu  kisuke ; 

Ndenge  utudika  b’asoko.”  697 

Erne  ngateletele  misoso  ni  misoso,  ha  muevu,  hudi!  Mu  kanu 
muaxala  dimi  ni  mazu.698  Uaxangene,  ukuta ; uadimine  ; uzumbuka. 
Uejile  o kuenda,  uila:  “ ngii’ami.”  599  Mahezu  enu. 


XLII. 

KINGUNGU  A NJILA  NI  NGUNDU  A NDALA. 

“ Azokela  mu  ’itumba ; mbangi, 

Tu  ji  kuatela  bu  madimi.” 600 

Kingungu  a Njila  uazangula  uta,  uxi : “ Ngiia  mu  loza.”  Uabixila 
mu  muxitu ; uala  mu  zomba  o jinzamba.  Ua  ji  zukama;  ualozo 
nzamba  imoxi ; iabu  boxi. 

O Ngundu  a Ndala  uevu  o uta  ua  Kingungu  a Njila.  Uala  mu 
tala:  “ Nanii  ualozo  kuku?”  Uabixila  b’ala  o nzamba  ia  Kingungu 
a Njila.  Muene  u£  ualozo-ko,  uxi:  “Nzamba  iami.” 

Kingungu  a Njila  ueza ; uxi : “ Nzamba  iami  iiii ; ua  ngi  sange 
naiu.  Eie,  palahi  uzuela,  uxi,  * nzamba  iami  * ? ” Ha  a di  kuata 
jimvunda  ja  nzamba.  Exi : ft  Tuie  ku  bata,  tuakafunde ! ” 

Kingungu  a Njila  uai  ku  nganji ; uaxitala.  Exana  Ngundu  a 
Ndala,  exi:  “Fundenu.”  Kingungu  a Njila  uafundu  mu  ajibila  0 
nzamba.  O Ngundu  a Ndala  uafundu  ue.  O nganji  uxi : “ Milo- 
nga,601 ngi  i batula  kiebi  ? Ki  iala  mbangi,  uamono  muoso  uazuela 


233 


Kingungu  a Njila  and  Ngundu  a Ndala . 

He  spent  three  years ; he  is  already  at  six  cattle.  He  considers, 
says : “ I will  redeem  myself  now.”  He  asks  his  master  of  bond- 
ship,  saying : “ I want  to  go  wherever  I choose ; I shall  redeem  myself 
for  how  much  ?”  His  master  said  : “ Bring  three  another  cows.”  696 
He  gave  him  them ; he  left  there.  He  went  to  another  country 
that  pleased  him.  He  built ; married  ; lived  on,  practising  medicine. 
In  six  years  he  has  a herd  of  many  cattle  ; he  has  come  to  be  a rich 
man. 

Our  friend,  who  had  been  put  in  bondship,  and  had  to  see  much 
misery,  River  gave  to  him  medicine.  He  earned  the  cattle  ; he 
redeemed  himself ; he  soon  became  a great  man,  celebrated.  “Wealth 
came  from  medicine.”  In  the  day  of  to-day,  it  has  become  already  a 
proverb : 

“ Hoe  on  ! even  to  the  tree ; 

Speak  on  ! even  to  the  end ; 

A youth  must  stretch  as  high  as  he  can  reach.” 597 

I have  told  stories  and  stories ; if  you  have  heard,  hush ! In 
mouth  there  remain  tongue  and  teeth.598  He  who  has  cut  wood, 
binds ; he  who  has  done  hoeing,  leaves  work.  He  who  came  to  go, 
says,  “I  am  going.”  699  Finished. 


XLII. 

KINGUNGU  A NJILA  AND  NGUNDU  A NDALA. 

“ They  quarrelled  in  the  bush  ; witnesses; 

We  get  them  from  (their)  tongues.” 600 

Kingungu  a Njila  took  up  (his)  gun,  saying:  “I  will  go  a-shoot- 
mg.”  He  arrived  in  forest ; he  is  stalking  the  elephants.  He  ap- 
proached them  ; he  shot  one  elephant ; it  fell  on  ground. 

Ngundu  a Ndala  heard  the  gun  of  Kingungu  a Njila.  He  is  look- 
ing, “Who  has  shot  here?”  He  arrives  where  is  the  elephant  of 
Kingungu  a Njila.  He  too  shot  (it)  again,  saying:  “The  elephant 
(is)  mine.” 

Kingungu  a Njila  came;  said:  “This  (is)  my  elephant;  thou 
foundest  me  with  it.  Thou,  why  speakest  thou,  saying  ‘ the  elephant 
is  mine  ’ ? ” Then  they  begin  a quarrel  about  the  elephant.  They 
say  : “ Let  us  go  home  ; there  let  us  plead  ! ” 

Kingungu  a Njila  went  to  So  and  So ; he  accused.  They  call 
Ngundu  a Ndala;  they  say:  “Plead  ye.”  Kingungu  a Njila  ex- 
plained how  he  killed  the  elephant.  Ngundu  a Ndala  pleaded  too. 
So  and  So  said : “The  case,  how  shall  I judge  it?  There  is  no  wit- 


2 34 


Folk - Tales  of  Angola. 

o kidi  ni  muoso  uazuela  o makutu.”  Uxi : “Ndenu  ku  bata.  Milo- 
nga, mungu  ngi  i batula ; mukonda  muhatu  ami  k’ala-bu.”  Amua- 
ngana.  Kumbi  diatoloka. 

Kingungu  a Njila  uai  bu  nzamba  ie ; o Ngundu  a Ndala  ueza  u£. 
O Kingungu  a Njila  uakuata  mu  dila,  uxi:  “Nza  — nzamba  il'ii, 
nzamba  iami ! ” O Ngundu  a Ndala  ue  uakuata  mu  dila,  uxi : 
“Nzamba  iiii,  nzamba  iami!  Nzamba  iiii,  nzamba  iami!”  602  Uadi- 
dile  uola  imoxi.  Uatundu-ku. 

Kingungu  a Njila  uakuata  mu  dila : “ Nzamba  iiii,  nzamba  iami ! 
Nzamba  iiii,  nzamba  iami ! ” Uazekele  beniobo  ni  kudila. 

Kimenemene  kiaki.  A exana : “ Zenu  kid  mu  funda.”  O Kingu- 
ngu a Njila  uafundu  mu  ene,  mu  afundile  mazd.  O Ngundu  a Ndala 
uafundu  makutu.  O nganji  uibula  o jipunga,  uxi ; “ Enu,  muazekele 
ni  Kingungu  a Njila,  ni  Ngundu  a Ndala,  lelu  nanii  uazekele  ni 
kudila  kat6  kuaki?”  O jipunga  jixi:  “ Kingungu  a Njila  uazekele 
ni  kudila.  O Ngundu  a Ndala  maza  uadidi  uola  imoxi.” 

O nganji  uxi:  “Kingungu  a Njila  uandala  kulunga.”  Eza  kid 
mu  batula  o milonga.  O nganji  uxi : “ Eie,  Kingungu  a Njila  ualu- 
ngu ; eie,  Ngundu  a Ndala  uabele.  Mukuenu  uamesenene  ku  mu 
tambula  ngoho  o nzamba  i£.” 

Bene,  bu  tua  u ivila.  Mahezu. 


XLIII. 

MALA  KIIADI,  MUHETU  UMOXI. 

Muadiakimi  ua  diiala  uexile  ni  mon’  e ua  muhatu  umoxi,  jina  di£ 
nga  Samba.  Mon’  6,  ndumba  dia  mala  dia  mu  mesene.  Pai  & 
k’axikane  ku  mu  bana.  Ki  buiza  diiala,  pai  a u mu  binga  mbambi  ia 
mueniu.  Mala  moso  muene,  mamesenene  mon’  e,  anga  ma  di  tuna, 
kuma:  “O  mbambi  ia  mueniu,  ki  tu  i monetu.” 

Kizua  kimoxi,  butukuluka  mala  maiadi,  exi : “ Tueza  kud  muadi- 
akimi, uavua  mon’  e nga  Samba.”  Muadiakimi  anga  utunda,  anga  a 
di  menekena  n’e.  Uebudisa  se:  “Inii  i nuandala?”  Umoxi  anga* 
u mu  ambela : “ Ngeza  kubinga  raone,  nga  mu  mesena.”  Usakukila 
mukua;  u mu  ibudisa  ue  ia  mu  beka.  Mukud  anga  u mu  ambela 
kuma : “ Ngeza  mu  kubinga  mon’e ; nga  mu  mesena  ukala  muku’a- 
valu  kami.” 

Kuala  o pai  a kuma:  “O  muhatu  umoxi  Nueza  ku  mu  binga 


235 


Two  Men , One  Woman. 

ness  who  saw  which  one  spoke  the  truth  and  which  one  spoke  un- 
truth.” Says  : “ Go  ye  home.  The  case,  to-morrow  I shall  decide 
it ; because  my  wife  is  not  here.”  They  separate ; the  sun  goes 
down. 

Kingungu  a Njila  went  to  his  elephant ; Ngundu  a Ndala  came 
too.  Kingungu  a Njila  begins  to  cry,  saying  : “ This,  this  elephant 
(is)  my  elephant ! ” Ngungu  a Ndala  too  begins  to  cry,  saying : 
“ This  elephant  (is)  my  elephant ! This  elephant  (is)  my  ele- 
phant ! ” 802  He  cried  one  hour.  He  went  away. 

Kingungu  a Njila  still  kept  on  crying:  “This  elephant  (is)  my 
elephant ! This  elephant  (is)  my  elephant ! ” He  laid  (all  night) 
there  crying. 

The  morning  shone.  They  call  them : “ Come  now  to  plead.” 
Kingungu  a Njila  pleaded  the  same  as  he  pleaded  yesterday. 
Ngundu  a Ndala  pleaded  falsely.  So  and  So  asks  the  messengers, 
saying:  “You,  who  stayed  over  night  with  Kingungu  a Njila  and 
Ngundu  a Ndala,  now  who  laid  all  night  crying  until  dawn  ?”  The 
messengers  said : “ Kingungu  a Njila,  he  laid  all . night  crying. 
Ngundu  a Ndala  yesterday  cried  one  hour.” 

So  and  So  says  : “ Kingungu  a Njila  is  going  to  win.”  They  have 
come  to  decide  the  case.  So  and  So  says : “ Thou,  Kingungu  a 
Njila  art  right ; thou,  Ngundu  a Ndala  art  wrong.  The  other  wanted 
to  take  wrongly  his  elephant.” 

Thus  far,  that  we  have  heard  it.  The  end. 


XLIII, 

TWO  MEN,  ONE  WOMAN. 

An  elderly  man  had  one  daughter ; her  name  (was)  nga  Samba. 
This  daughter,  a number  of  men  wanted  her.  Her  father  would  not 
give  her.  When  there  comes  a man,  her  father  demands  of  him  a 
living  deer.  The  men,  each  and  all,  who  wanted  his  daughter,  then 
they  refuse,  saying  : “ The  living  deer,  we  cannot  get  it.” 

One  day,  there  appear  two  men,  saying  : “ We  have  come  to  the 
old  man  who  owns  a daughter,  nga  Samba.”  The  man  then  comes 
out,  and  they  greet  each  other.  He  asks  them,  saying  : “ What  is 
it  you  wish  ? ” One  of  them  says  to  him  : “I  have  cbme  to  ask  for 
thy  daughter,  whom  I want.”  He  turns  to  the  other  ; he  asks  him 
also  what  brought  him.  The  other  tells  him,  saying : “ I have  come 
to  ask  for  thy  daughter ; I want  her,  (that)  she  be  my  consort.” 

Then  her  father  says  : “ The  girl  is  one.  You  have  come  to  ask 


236  Folk -Tales  of  Angola. 

kiiadi  kienu.  Eme-ze  ngu  mukua-mona  uraoxi  ua  muhatu ; ng&* 
niami  ni  ana  kiiadi.  Uoso  ua  ngi  bekela  o mbambi  ia  mueniu, 
muene  ngu  mu  ba  mon’  ami,”  Anga  ai’ d. 

O mu  njila,  mu  akexile  mu  kuendela,  anga  umoxi  uzuela  kuma : 
“ Mungu,  ngasota  o mbambi  ia  mueniu  mu  muxitu.”  Kuala  uamu- 
kua : “ Eme  uami,  mungu  ngiia  mu  sota  o mbimbi.  Etu  mungu 
tutakana  bebi,  pala  kuia  mu  sota  o mbambi  ? ” Mukud  anga  u mu 
ambela : “Mungu  tutakana  bu  muxixi604  ua  kanga.”  Anga  ai’ 
kala  mutu  ku  bata  die.  Anga  azeka. 

Mu  ’amenemene,  abalumuka,  azuata,  ni  jinjangu  jd ; anga  aia  mu 
takana  pala  kusota  o mbambi  ia  mueniu.  Ki  a di  sangele,  anga  aia 
katd  mu  muxitu. 

Atakana  ni  mbambi ; amateka  ku  i kaia.  Umoxi  uakaie,  uabuila ; 
k’aten£  dingi  kulenga.  Uixi : “ O muhatu  6 u ngi  dia  o mueniu. 
Ngimona  paxi  mu  konda  dia  muhetu  ? Ki  ngu  mu  beka  ku  bata,  se 
ufua,  ngasota  uengi  ? Nguami  kulenga  dingi  kukuata  mbambi  ia 
mueniu.  Eme  nuka  nga  ki  muene,  muhatu  a mu  lemba  mbimbi  ia 
mueniu.  Ngikinga  mukuetu,  se  ualembua,  ni  tui’etu.” 

Ki  abange  kitangana,  umona  mukui,  i6  uiza  ni  mbambi  uekutu. 
Ki  azuba  ku  mu  sueta,  uixi : “ Moso,  mbambi  ua  i kuata  muene  ? *T 
Kuala  mukua : “ Ngekuata.  Muhatu  muenio  ua  ngi  uabela  kinene. 
Andaxi'605  ngajozeka  mu  muxitu,  dikue  606  ku  i ambulaku  i kuata  ” 

Anga  ai*  a kua  muadiakimi,  uavuala  o mon’  a muhatu.  A mu  bekela 
o mbambi.  Kuala  o muadiakimi : “ O mbambi,  kalenu  naiu  ; nudie 
hanji.  Tute-ke  o maka.”  Anga  utuma  ku  a lambela  o kudia. 

O ki  azubile  o kudia,  muadiakimi  6,  uavuala  mon’  e ua  muhatu, 
anga  uixana  adiakimi  kiuana,  anga  u a ambela,  uixi:  “Eme  ngene 
ni  mona  a muhatu ; ngavualami  mona  ua  diiala.  Eme  ngabinda- 
mena  holome  ia  mbote,  iauaba  o muxima.  Iene  nganobingila 607  o 
mbambi  ia  mueniu.  O jingan’  eji  maza  ejile,  kiiadi  kia,  mu  binga 
mon’  ami ; anga  ng’  a ambela  kuma  4 eme  ngu  mukua-mona  umoxi  ua 
muhatu ; o uoso  ua  mu  mesena,  a ngi  bekele  o mb&mbi  ia  mueniu/ 
Lelu  ia  eza  naiu.  Ejile  kiiadi  mu  binga  o muhatu  ; umoxi  ngo 
uabeka  o mbambi.  O uamukua,  inii  ia  mu  bangesa  k’eze  ni  mbambi  ? 
Enu,  nu  adiakimi  ni  akuetu,  enu  muene  nga  nu  bana  mon’  ami  ua 
muhatu.  Solenu  o holome  ietu  bu  kiiadi  aba.” 

Adiakimi,  ia  ebudisa  o jingan’  eji  jiiadi  ja  mala,  exi : “ O maza, 
nuejile  mu  binga  o muhatu,  kiiadi  kienu;  o lelu,  umoxi  ueza  ni 
mbambi ; o uamukua,  inii  ia  mu  bangesa  k’ez£  naiu  ? ” 

Kuala  o jingan’  eji  jiiadi  ja  mala,  exi:  “Tuendele  mu  muxitu  mu 
sota  o jimbambi,  kiiadi  kietu,  anga  tu  ji  mona.  O mukuetu  uakaiele. 


Two  Men , One  Woman . 237 

her,  two  of  you.  I now  am  possessor  of  one  daughter  (only) ; I have 
not  two  children.  He,  who  brings  me  the  living  deer ; the  same,  I 
will  give  him  my  daughter.”  And  they  go  away. 

On  the  road,  on  which  they  were  walking,  one  speaks,  saying : “ To- 
morrow, I will  seek  the  living  deer  in  the  forest.”  Then  the  other : 
“ I too,  to-morrow  I will  go  to  seek  the  deer.  Where  shall  we  meet 
to-morrow,  to  go  and  seek  the  deer  ?”  The  other  then  says  to  him  : 
" To-morrow  we  will  meet  at  the  muxixi-tree,604  outside  (the  forest).” 
And  they  go,  each  one  to  his  home.  And  they  sleep. 

In  early  morning,  they  rise,  dress,  with  their  machetes  ; and  they 
go  to  meet  for  seeking  the  living  deer.  When  they  found  each 
other,  then  they  go  until  (they  are)  in  the  forest. 

They  come  across  a deer  ; they  begin  to  pursue  it.  One  pursued, 
got  tired  ; he  cannot  run  any  more.  Says  : “ That  woman  will  de- 
stroy my  life.  Shall  I suffer  distress  because  of  a woman  ? If  I 
bring  her  home,  if  she  dies,  would  I seek  another  ? I will  not  run 
again  to  catch  a living  deer.  I never  saw  it,  (that)  a girl  was  wooed 
(with)  a living  deer.  I will  await  my  comrade,  whether  he  gives  up, 
that  we  may  go.” 

When  he  had  spent  a while,  he  sees  the  other,  who  comes  with 
a deer  bound.  When  he  had  completed  approaching,  he  says : 
“Friend,  the  deer,  didst  thou  catch  it  indeed?”  Then  the  other: 
“I  caught  it.  That  girl  delights  me  much.  Rather  I would  sleep 
in  forest,  than  to  fail  to  catch  it.” 

And  they  go  to  the  man,  who  begat  the  young  woman.  They 
bring  him  the  deer.  Then  the  old  man  : “ The  deer,  keep  ye  it ; 
eat,  please.  Directly  we  will  talk  the  matter  over.”  And  he  orders 
to  cook  the  food  for  them. 

When  they  had  done  eating,  this  old  man,  who  begat  his  daugh- 
ter, then  calls  four  old  men,  and  says  to  them,  saying : “ I have  one 
daughter ; I did  not  beget  a son.  I need  a good  son-in-law,  gentle 
of  heart.  Therefore  I always  demand  a living  deer.  These  gentle- 
men came  yesterday,  two  of  them,  to  ask  for  my  daughter,  and  I 
told  them  saying  ‘ I am  possessor  of  one  daughter ; he  who  wants 
her  let  him  bring  me  a living  deer.’  To-day  these  have  come  with 
it.  They  two  came  to  ask  for  the  girl ; one  only  brought  the  deer. 
The  other,  what  has  moved  him,  that  he  did  not  come  with  a deer  ? 
You,  aged  men  and  neighbors,  to  you  indeed  I have  given  my  daugh- 
ter. Choose  ye  our  son-in-law  among  these  two.” 

The  aged  men,  they  ask  these  two  gentlemen,  saying:  “Yester- 
day you  came  to  ask  for  the  girl,  two  of  you ; to-day,  one  came  with 
the  deer ; the  other,  what  has  caused  him  not  to  come  with  it  ? ” 
Then  these  two  gentlemen  said : " We  went  into  the  forest  to 
seek  deers,  both  of  us,  and  we  saw  them.  My  comrade  pursued  and 


238  Folk -Tales  of  Angola . 

anga  ulembua ; eme,  o mon’  enu  ua  ngi  uabela  kinene,  ni  ku  muxima, 
anga  ngikaia  o mbambi  kat£  buoso  bu  iabuididile,  Anga  ngi  i kuata ; 
ngi  i kuta ; anga  ngisanga  mukuetu  bu  abuidila.  Mukuetu  io  ueza 
ng6  ku  ngi  beka.” 

Kuala  adiakimi  ia  exi : “Eie,  ngana,  ualembuele  o mbambi,  kituxi 
kianii  kiobangesele  kulembua  o kuata  o mbambi,  se  mon’  etu  ua  mu 
mesena?”  “Eme  nuka  ngamuene,  muhatu  a mu  lemba  mbambi. 
Ngendele  ni  mukuetu  mu  sota  o mb&mbi,  xila  ngajo  ku  i kuata.  O 
ki  ngamuene  kulenga  kiavulu,  ngixi  * kana ; muhatu  6 u ngi  dia  o 
mueniu.  Ahatu  avulu  &.’  Anga  ngixikam’  ami  kukinga  mukuetu, 
se  ulembua  o kukaia  o mbambi,  n’  eze  ni  tui’etu.  Ngimona  mu- 
kuetu ualokuiza  ni  mbambi  uekutu.  Eme  ngeza  ngo  ku  mu  beka. 
Ki  ngezami  dingi  kui  mon’  enu.” 

Kuala  adiakimi : “ Eie,  ualembuele  o kukuata  o mbambi,  eie  muene 
u holome  etu.  O ngan’  6,  uakuata  o mbambi,  aie  naiu,  akedi’e  anga 
^kesumbis’e ; mukonda  mukua-muxima  uonene.  Se  uamesena  ku- 
jiba,  lelu  ujiba ; k’evu£  mutu  u mu  bazela,  anga  u mu  bana  milongi. 
O mon’  etu,  se  tua  mu  bana  ne,  n’ate  kituxi,  o ki  ondo  ku  mu  beta, 
k’evu£  mutu  u mu  bingila.  Nguetu  ne  ; ai’£.  O ngan’  6,  ualembua 
o mbimbi,  muene  holome  etu  ; mukonda,  o mon’  etu  ki  andota  ki- 
tuxi, o ki  tuiza  ku  mu  zokelela,  muene  u tu  ivua.  Anga  se  uexile 
ni  njinda  iavulu,  o ki  a tu  mona,  njinda  i mu  bua.  Muene  holome 
etu  ia  mbote,  tua  mu  mono.” 


XLIV. 

UKOUAKIMI  NI  HOLOME  E. 

Kizua  kimoxi,  m’  usuku,  ukouakimi  ni  holome  e exile  bu  kanga 
mu  sungila.  O kitombe  kiavudile,  anga  ukouakimi  imana  bu  axika- 
mene,  uixi : “ Holome  ami,  ndoko  tuazeke  etu ! Kuala  kitombe  kia 
kifefetel’  6 disu-badi.”  608  O holome  ^ anga  uxala  ni  jisonii,  kuma 
uafile  o disu  dimoxi ; anga  u di  xib  e. 

O kizua  kimoxi,  ki  ejile  o dieji,  akala  dingi  mu  sungila  bu  kanga, 
h’o’kouakimi  ni  holome.  O holome  anga  uambela  ukou’  e : “ Muadi 
6,  ndoko  tuazeke  etu ; mukonda  kuala  dieji  dia  dibala  t^!  di  tu  banga 
kiaiiba  bu  kanga,  bu  tuala.” 609 


A Father-in-Law  and  his  Son-in?Law.  239 

gave  up ; I,  your  daughter  charmed  me  much,  even  to  the  heart,  and 
I pursued  the  deer  till  it  gave  in.  And  I caught  it ; I bound  it ; and 
joined  my  comrade  where  he  got  tired.  My  comrade,  he  came  only 
to  accompany  me.’* 

Then  the  aged  men  say : “ Thou,  sir,  who  gavest  up  the  deer, 
what  crime  caused  thee  to  get  tired  of  catching  the  deer,  if  thou 
didst  want  our  daughter  ? ” “ I never  saw,  that  they  wooed  a girl 

(with)  a deer,  I went  with  my  comrade  to  seek  a deer,  perhaps  I 
might  catch  it.  When  I saw  the  great  running,  I said  ‘ No,  that 
woman  will  cost  my  life.  Women  are  plentiful.*  And  I sat  down 
to  await  my  comrade,  (to  see)  whether  he  would  give  up  chasing  the 
deer,  and  come,  so  that  we  might  go.  I saw  my  companion  coming 
with  the  deer  bound.  I have  only  come  to  accompany  him.  I have 
not  come  again  to  your  daughter.” 

Then  the  aged  men  : “ Thou,  who  gavest  up  catching  the  deer, 
thou  art  our  son-in-law.  This  gentleman,  who  caught  the  deer,  he 
may  go  with  it ; he  may  eat  it  or  may  sell  it ; for  he  is  a man  of 
great  heart.  If  he  wants  to  kill,  he  kills  at  once  ; he  does  not  listen 
to  one  who  scolds  him,  or  gives  him  advice.  Our  daughter,  if  we 
gave  her  to  him,  and  she  did  wrong,  when  he  would  beat  her,  he 
would  not  hear  (one)  who  entreats  for  her.  We  do  not  want  him ; 
let  him  go.  This  gentleman,  who  gave  up  the  deer,  he  (is)  our  son- 
in-law  ; because,  our  daughter,  when  she  does  wrong,  when  we  come 
to  pacify  him,  he  will  listen  to  us.  Although  he  were  in  great  anger, 
when  he  sees  us,  his  anger  will  cease.  He  is  our  good  son-in-law, 
whom  we  have  chosen.” 


XLIV. 

A FATHER-IN-LAW  AND  HIS  SON-IN-LAW. 

One  day  at  night,  a father-in-law  and  his  son-in-law  were  outside 
spending  the  evening.  The  darkness  grew  great  and  the  father-in- 
law  stood  up  whence  he  sat,  saying : “ My  son-in-law,  let  us  go  to 
sleep!  There  is  a darkness  like  the  gloom  of  a blind  eye.”  608  His 
son-in-law  then  remained  with  shame,  for  he  was  dead  of  one  eye ; 
but  he  kept  quiet. 

One  day,  when  moonshine  had  come,  they  are  again  gossiping 
outside,  both  the  father-in-law  and  the  son-in-law.  The  son-in-law 
then  tells  his  father-in-law  : “ O sir,  let  us  go  to  sleep  ; for  there  is 
a moonlight  of  bald-head  shine ! 609  that  will  do  us  harm  outside, 
where  we  are.** 


240 


Folk - Tales  of  Angola . 

O’kouakimi  anga  ui’e  mu  o’nzo  ie.  Ngue  dingi  ku  di  xalesa  kia- 
mbote  ni  holome  e.  Holome  e ue  anga  ui’e  m’o’nzo  ie. 

Mu  izua  itatu,  o’kouakimi  uixana  adiakimi  kisamanu,  ni  muene 
sambuadi.  Uixi : “Eme  ngamesena  ku  ng’  ivila  malebu,  m’  a ngi 
bele  holome  ami.”  Adiakimi  anga  atuma  kuixana  o holome.  O 
ki  ejile,  ukouakimi  anga  uzuela : “Enu,  jingana,  anokuamba  kiki 
‘b’ala  musumbe,610  k’utele-bu  hasa.’  Aba,  holome  ami,  kizua  ki- 
moxi,  tuala  bu  kanga  mu  sungila,  uamono  dieji  diatu,  ngue  ku  ng’ 
ambela  kuma  ‘ ndoko,  tuazeke  etu  ; ’ u ng’  ambela  ni  muxima  ua  ku 
ng’  amba,  uixi  4 kuala  dieji  dia  dibala  te ! ndoko  tuazeke  etu,  ukou’ 
ami ; mukonda  o dieji  edi  di  tu  banga  kiaiiba.*  Anda,  kate  ni  lelu 
akale  & ni  mon’  ami ; suke  eme  ki  ngi  kamba  diai-e,  mu  malebu  m’  a 
ngi  bana.  Eme  ngi  mukua-dibala ; uazuela  4 dibala  t6\}  K’  eme 
ami  ua  ngi  xingi  ? Iene  nga  di  tunina  o ukamba  ni  muene.” 


Kuala  o holome : “ Eme  ngajo  ki  ambami,  se  ukou’  ami  k’adia- 
ngedi£  ku  ngi  xing’  eme.  O kizua  kimoxi,  mu  kitombe,  tuala  bu 
kanga  mu  sungila,  o’kou’  ami  ua  ng’  ambelele  uixi : ‘ ndoko,  tuaze- 
ke etu ; mukonda  kuala  kitombe  kia  kifefetel’  6 disu-badi.*  Eme 
ngafu  o disu  dimoxi ; k’a  ngi  xingiami  kienieki,  enu  jingana  ? ” 
“Kidi ; uoxingile.  Ai ! o holome  6,  uafu  o disu  dimoxi,  uiza  kuamba 
o dizu’  edi  mu  kitombe ! Se  muene  uazuelele  o dieji  dia  dibala  t6, 
uavutuila  i uadiangele  ku  mu  amba.  Kiki,  ki  nukale  mu  unguma, 
ni  holome  ni  ukouakimi.  Eie,  ukouakimi,  k’ueni£  mon’  a diiala ; 
mon’  6 ua  diiala  holome  6.  E’ 611  muene  uadiangele  ku  mu  xinga ; 
muene  io  uavutuila  ue.  Kalenu  nu  makamba.  O mak’  ama,  ki  nuie 
namu  ; katulenu-mu  ku  muxima.  Mukonda  eie,  u muadiakimi,  uatua- 
menena ; o ndenge,  io  uovutuila.  Nguetu  ku  di  zemba  mu  konda 
dia  im’  eii.  Bekenu  ualende ; tunue.  Nguetu  maka  maiiba  kala 
momo.  Eie  muene  ua  ki  ambe  ‘bu  ala  musumbe,  k’  utele-bu  hasa.’ 
Uejfa  kuma  o holome  6 uafu  o disu ; ua  mu  ta-bu ; o lelu,  ki  ovu- 
tuila,  ki&kala  kituxi  ? ” 


Ene  anga  axala  mu  ukamba,  ni  holome  n’o’kouakimi. 


A Father-in-Law  and  his  Son-m-Law.  24 1 

The  father-in-law  then  goes  into  his  house.  He  will  no  more  wish 
good-by  nicely  to  his  son-in-law.  His  son-in-law  also  then  goes 
away  into  his  house. 

In  three  days,  the  father-in-law  calls  six  aged  men,  seven  with 
himself.  Says  : “ I want  to  be  heard  about  the  insult,  which  my 
son-in-law  gave  me.”  The  aged  men  then  send  to  call  the  son-in- 
law.  When  he  came,  the  father-in-law  then  spake:  “You,  gentle- 
men, they  are  wont  to  say  this  (proverb),  4 Where  is  a bought  one,  do 
not  there  refer  to  it.’  But,  my  son-in-law,  one  day,  we  were  outside 
spending  the  night,  he  sees  the  moonlight  set  in,  he  will  not  speak 
to  me,  saying,  ‘ let  us  go  to  sleep  ; ' he  speaks  to  me,  with  a heart  to 
offend  me,  saying,  4 there  is  a moonlight  of  bald-head  shine ! let  us 
go  to  sleep,  my  father-in-law,  for  this  moonlight,  it  will  do  us  harm.’ 
Therefore,  until  to-day  let  him  be  with  my  daughter ; but  I am  not 
his  friend,  because  of  insults  which  he  gave  me.  I am  bald-headed, 
he  said  ‘bald-head  shine.’  Me,  did  he  not  insult  me  ? Therefore  I 
reject  the  friendship  with  him.” 

Then  the  son-in-law : 44  I would  not  have  said  it,  if  my  father-in- 
law  had  not  been  first  in  insulting  me.  One  day,  after  dark,  we  are 
outside  gossiping,  my  father-in-law  told  me,  saying  : 4 Come  let  us 
go  to  sleep  ; for  there  is  a darkness  as  the  gloom  of  a blind  eye.’  I 
am  dead  of  one  eye ; did  he  not  insult  me  thus,  you  gentlemen  ? ” 
“Truth;  he  insulted  thee.  Why!  thy  son-in-law,  who  is  dead  of 
one  eye,  thou  comest  to  say  this  saying  about  the  darkness  ! If  he 
said  the  moonlight  of  bald-head  shine ! he  returned  what  thou  be- 
gannest  to  tell  him.  Thus  be  not  in  enmity,  both  son-in-law  and 
father-in-law.  Thou,  father-in-law,  hast  no  son  ; thy  son,  (it)  is  thy 
son-in-law.  Thou  thyself  wast  first  in  offending  him  ; he  then  re- 
torted to  thee  also.  Be  ye  friends.  This  affair,  do  not  go  away  with 
it ; take  it  out  of  (your)  heart.  Because  thou,  the  aged,  wast  the 
first,  the  younger  he  paid  thee  back.  We  will  not  hate  each  other 
because  of  these  things.  Bring  rum  ; let  us  drink.  We  will  have 
no  bad  words  like  those.  Thou  thyself  hast  said  it,  4 Where  is  a 
bought  one,  do  not  refer  to  it.’  Thou  knewest  that  thy  son-in-law  is 
one-eyed  ; thou  didst  refer  to  it ; now  when  he  pays  it  back,  shall  it 
be  a crime  ? ” 

They  then  remained  in  friendship,  both  the  son-in-law  and  the 
father-in-law. 


242 


Folk  - Tales  of  A ngola . 


XLV. 

MON’  A DUAL  A NI  KABOLON  GONIO. 

Mon*  a diiala  uakatukile  mu  njila ; ubixila  mu  kaxi  kia  njila. 
Usanga  kabolongonio 612  ka  mutue  ua  mutu.  Ene  oso  ene  mu  ka 
somboka  beniaba.  O muene,  ki  abixila-bu,  u ka  beta  mbamba,  uxi : 
“ Eie,  kutoba  kua  ku  di.”  Kabolongonio  kexi : “ Erne,  kutoba  kua 
ngi  di ; eie,  hadia  kudimuka  ku  ku  dia.”  Mon’  a diiala  uxi : “ Nga 
di  uana  kisuma;  ku  ngejile  kuia,  ngivutuka-ku  kia.  O mutue  ua 
mutu  ua  ngi  zuelela ! ” 

Ha  uvutuka ; ubixila  ku  bata.  Usanga  akua  n’adiakimi,  uxi: 
“Enu,  jingana,  nga  di  uana  kisuma.”  Adiakimi  exi:  “Kisuma  kis- 
hi  ? ” Uxi : “ O mutue  ua  mutu  ua  ngi  zuelela.”  Mundu  exi : 
“Ial’d,  uatange  makutu.  Etu  ene  oso,  bene  bu  tuene  mu  kuso- 
mboka  o mutue.  Kilua  tu  u ivua  ki  uzuela;  eie,  mutue  ua  ku 
zuelela  kiebi?”  Muene  uxi:  “Tui’enu.  Ki  nga  u beta  mbamba* 
ha  ki  uzuela,  erne,  ngi  batulienu  mutue.”  Exi : “ Kiauaba.” 

Mundu  akatuka  n’e;  abixila  bu  kididi ; a u613  sange.  Mon*  a 
diiala  ua  u beta  mbamba : “ Kutoba  kua  ku  di.”  Mutue  ua  di  xib’e. 
Ua  u beta  dingi  lua  kaiadi,  uxi : “ Kutoba  kua  ku  di.”  Mutue  ua  di 
xib’e.  Mundu  exi : “ Ial’6 ! uatange  makutu.”  A mu  batula  mutue. 
Ki  azuba  ku  mu  batula,  kabolongonio  kexi : " Eme,  kutoba  kua  ngi 
dia:  eie,  unjimu  ua  ku  jiba.”  Mundu  exi:  “ Manii,  tua  mu  jiba 
ngoho ; mutue  ua  mutu  uazuela.” 

O mon’  a diiala  uasangele  mutue  ua  mutu,  ha  u u beta,  uxi  1 
“ Kutoba  kua  ku  di.”  O mutue  ua  mutu  uxi : “ Eie,  hadia  kudi- 
muka ku  ku  dia.”  O unjimu  ni  uoua,  ioso  iasokela.  O mon’  a 
diiala,  unjimu  ue  ua  mu  dia. 

Mahezu. 


XLVI. 

NJUNGU  NI  MUMBUNDU. 

Mala  aiadi,  njungu  ni  mumbundu,  a di  kuatele  jipata. 

O njungu  ixi : “ Eme,  m’o’nzo  iami,  ki  muakambe  kima.  lene 
ioso  ngala  naiu.”  Mumbundu  uxi : " Makutu ! m’o’nzo  16,  ngikenga- 
mu  kima,  ki  ngi  ki  mono.”  Njungu  uxi : “ Enu,  ambundu,  muaka- 
mbe o ima  ioso  ; eme  ki  ngikenga  kima.” 


The  White  Man  and  the  Negro . 


243 


XLV. 

THE  YOUNG  MAN  AND  THE  SKULL. 

A young  man  started  on  a journey;  he  arrived  in  middle  of  the 
path.  He  finds  a skull  of  the  head  of  a person.  They  all  used  to 
pass  it  by  there.  But  he,  when  he  arrived  there,  he  struck  it  (with) 
staff,  saying:  “Thou,  foolishness  has  killed  thee.”  The  skull  said: 
“ I,  foolishness  has  killed  me ; thou,  soon  smartness  shall  kill  thee.” 
The  young  man  said  : “ I have  met  an  omen  ; where  I was  to  go,  I 
will  (not  go,  but)  return  hence  at  once.  The  head  of  a person  has 
spoken  to  me  ! ” 

And  he  returned ; arrived  at  home.  He  finds  others,  old  men, 
says  : “ You,  gentlemen,  I have  met  an  ominous  wonder.”  The  old 
men  said  : “ What  omen  ? ” He  says  : “ The  head  of  a person  has 
spoken  to  me.”  The  people  say : “ O man,  thou  hast  told  a lie. 
We  all  of  us,  at  same  place  we  are  wont  to  pass  by  the  head.  We 
never  yet  heard  it  speak;  how  has  the  head  spoken  to  thee  ?”  He 
said : “ Let  us  go.  When  I beat  it  (with)  staff,  if  it  does  not  speak, 
I,  cut  off  my  head.”  They  say  : “ All  right.” 

The  crowd  starts  with  him  ; they  arrive  at  the  place ; they  found 
it  The  young  man  beat  it  (with)  his  staff : “ Foolishness  has  killed 
thee.”  The  head  kept  silent.  He  beat  it  again,  the  second  time, 
saying  : “Foolishness  has  killed  thee.”  The  head  kept  silent.  The 
crowd  say:  “ O man  ! thou  didst  tell  a lie.”  They  cut  off  his  head. 
When  they  finished  cutting  it  off,  the  skull  said  : “I,  foolishness  has 
killed  me ; thou,  smartness  has  killed  thee.”  The  people  said : 
“Why,  we  killed  him  unjustly  ; the  head  of  a person  has  spoken.” 

The  young  man  found  the  head  of  a person,  and  he  beat  it,  say- 
ing: “ Foolishness  has  killed  thee.”  The  head  of  the  person  said  : 
‘Thou,  soon  smartness  shall  kill  thee.”  Wits  and  foolishness,  all 
are  equal.  The  young  man,  his  wits  killed  him. 

Finished. 


XLVI. 

THE  WHITE  MAN  AND  THE  NEGRO. 

Two  men,  a white  man  and  a negro,  had  a discussion. 

The  white  man  said : “ I,  in  my  house  there  is  lacking  nothing, 
I have  all  (things).”  The  negro  said  : “ Untruth  ! In  thy  house,  I 
look  for  a thing,  I do  not  find  it.”  The  white  man  said:  “You, 
negroes,  you  lack  all  things  ; I have  to  look  for  nothing.” 


244 


Folk- Tales  of  Angola. 

Mumbundu  uaxikin’e ; uai  ku  bata  die.  Ubanga  mbeji.  Ualeke 
o dixisa  die ; uala  mu  di  tunga.  Ubixila  mu  kaxi  ka  dixisa ; ibua 
iabu.  Kana  dingi  kuma,  ku  anomona  o ibeta  iakukuta.614  Uxi : 
“Ngibanga  kiebi  ? Ngiia  m’o’nzo  ia  mundele,  n’  a ngi  bane  o ibua  ; 
ngizube  dixisa.” 

Uabalumuka;  ubixila  ku  mundele,  uxi:  “Ngana,  ngabindama  ku 
ngatundu.”  Njunguuxi:  “ Uabindeinena-hi  ? ” Muene  uxi:  “ Nga- 
leke  dixisa ; dia  ngi  batukila.616  Ngixi  ‘ ngiia  m’o’nzo,  mu  ala  o ima 
ioso  ; mundele  a ngi  bane  tuibua ; ngizube  o dixisa  diami.” 

Mundele  u mu  tala ; uolela.  Ubokona  mu  loja ; utaia-mu : ibua 
ki  iala-mu.  Uxi:  “Mumbundu,  uazediua.”  Unomona  hama  ia  mu- 
kuta ; u i bana  mumbundu. 

O pata,  i akuatele  njungu  ni  mumbundu,  mumbundu  ualungile, 
njungu  uabele. 


XLVII. 

HOJI  IKOLA;  UKAMBA  UKOLA.616 


Mala  aiadi  atonokene  ukamba.  Ene  mu  di  nangesa  izua  ioso. 

Kizu’  eki,  muku’a  ueza  mu  nangesa  muku’d ; ala  mu  ta  maka. 
Muku’a  uxi:  “O  boji  jeza  mu  ngongo ; eie,  kamba  diami,  k’o’nzo 
jika-jinga-ku.  K’ukole,  mukonda  hoji  ieza.”  Muku’i  uxi : “ Hoji 
ki  itena  kubokona  m’o’nzo ; ngala  ni  uta  uami,  ni  ngumba  iami.” 
Muku’a  uolela,  uxi:  “Uatange  makutu.  O hoji,  k’utena  kubanga 
naiu.”  Muene  uxi:  “ Ngibanga  naiu.”  Olela;  ate  maka.  A di 
xib’a ; amuangana. . 

Manii,  o muku’a  uatambula  umbanda  ua  hoji  a hitu.617  Abange 
mbeji.  O muku’a,  uatambula  o umbanda,  uxi:  “Ngiia  kua  kamba 
diami,  uakuatele  pata.” 

Uatundu  m’usuku  ; ubixidila  bu  kanga  dia  kamba  die.  Uakituka 
hoji ; uadidi  moxi  ; uadidi  iadi.  Uajikula  o ’nzo  ia  kamba  di£  ni 
home.  Uasange  kamba  die,  id  uazek’e.  U mu  zangula ; ua  mu 
takula  koko.  Uamuange  o kibatulua.  Uatubuka  bu  kanga ; uamua- 
nge  inzo.  Kamba  di£  uaxala  mu  kanga  dia  ngoho.  O hitu  iavutuka 
ku  bata  die ; uakituka  mutu.  Azekele. 


The  Lion  is  Strong ; so  is  Friendship  Strong . 245 

The  negro  assented ; went  to  his  house.  He  spent  a month.  He 
wove  his  mat ; he  is  sewing  it.  He  arrives  in  the  middle  of  the  mat  ; 
the  cords  give  out.  There  is  no  more  a place  where  he  can  take  the 
dry  cords.614  He  says  : “ How  shall  I do  ? I will  go  to  the  house 
of  the  white  man,  that  he  give  me  the  cords,  that  I may  finish  the 
mat.” 

He  arose ; arrives  at  the  white  man’s,  says  : “ Sir,  I am  in  need  (at 
the  place)  whence  I come.”  The  white  man  says  : “ What  needest 
thou  ? ” He  says : “ I was  weaving  a mat ; it  gave  out615  I said,  * I 
will  go  to  the  house,  in  which  are  all  things ; the  white  man  that  he 
give  me  a few  cords,  that  I may  finish  my  mat.” 

The  white  man  looks  at  him  ; he  laughs.  He  goes  into  the  store  ; 
he  looks  in  it : there  are  no  cords  in  it.  He  says  : “ Negro,  thou  art 
lucky.”  He  takes  a hundred  macutas  ; he  gives  them  to  the  negro. 

The  discussion,  that  the  white  man  had  with  the  negro,  the  negro 
won  (it),  the  white  man  lost  (it). 


XLVIL 

THE  LION  IS  STRONG;  SO  IS  FRIENDSHIP 
STRONG.616 

Two  men  played  friendship.  They  are  passing  time  (with)  each 
other  all  days. 

One  day,  one  comes  to  pass  time  (with)  the  other ; they  are  chat- 
ting. One  says  : “ The  lions  have  come  in  vicinity ; thou,  my  friend, 
the  house,  shut  it  always.  Do  not  shout,  because  the  lion  has  come.” 
The  other  says  : “ The  lion  cannot  enter  the  house ; I have  my  gun 
and  my  spear.”  The  other  laughed,  saying : “ Thou  toldest  a lie. 
The  lion,  thou  canst  not  fight  with  him.”  He  says : “ I can  fight 
with  him.”  They  laugh;  they  chat.  They  become  silent;  they 
separate. ' 

But  the  other  got  a medicine  of  lion-man.  They  passed  a month. 
The  other,  who  got  the  medicine,  says  : “ I will  go  to  my  friend,  who 
had  doubts.” 

He  went  out  at  night ; arrives  outside  of  his  friend’s.  He  be- 
comes a lion  ; he  roars  once ; he  roars  twice.  He  opens  the  house 
of  his  friend  with  one  fist.  He  finds  his  friend,  who  is  sleeping. 
He  lifts  him ; he  throws  him  out.  He  destroys  the  partition.  He 
gets  outside ; destroys  the  house.  His  friend  remained  in  a wasted 
place.  The  lion-man  returns  to  his  home;  he  becomes  a man. 
They  slept. 


246  Folk - Tales  of  Angola . 

Kuma  kuaki,  uxi : “ Ngiia  mu  menekena  kamba  diamL”  Ua  mu 
sange.  Kamba  die  uxi : “ Aiud ! hoji  iejile  m’usuku  ; ia  ngi  mua- 
ngena  inzo.  Erne,  ia  ngi  takula  koko.”  Kamba  die  uolela,  uxi : 
“Kamba  diami,  k’u  i lozela-hi?  ni  u i toma  ni  ngumba?”  Ate 
maka ; a di  xib’a 

Kamba  die  uxi : “ Kamba  diami,  hoji  ikola ; ukamba  ukola”  Pata 
jabu,  ji  a di  kuatele  kamba  ni  kamba. 


XLVIII. 

MUTUNGE  A UHETE  NI  MUTUNGE  A KUSANE- 
NEKA.618 

Mala  aiadi  a di  lukile  jina  dimoxi.  Iu  uxi : “ Eme  Ndala  ia  mu- 
tunge  a uhete.”  Muku’4  uxi : “ Eme  Ndala  ia  mutunge  a kusane- 
neka” 

Exi : “Tuia  mu  uenjL”  Azangula;  abixila  mu  kaxi  ka  njila 
Mvula  ieza  A tula,  exi : “ Tutunge  enu  jifundu ! ” 

Ndala  ia  mutunge  a kusaneneka  uatungu  mu  kusaneneka ; uabo- 
kona  fundu  ie.  O Ndala  ia  mutunge  a uhete  uala  mu  tunga  uhete. 
Mvula  ieza;  ia  mu  jibila  bu  kanga.  O Ndala  ia  mutunge  a kusane- 
neka ueluk'e ; mukonda  o fundu  ie  iabu  kia ; ia  mu  xitila  ki  eza  o 
mvula. 


XLIX. 

KUTUTUNDA  NI  KUTUIA. 

Mala  aiadi  akexile  mu  kuenda  mu  njila  Abixila  mu  kaxi  ka 
njila;  asange  ngemi  ia  maluvu;  exi:  “Tu  bane  maluvu!” 

Ngemi  uxi  : “ Ha  ngi  mi  bana  maluvu,  ngi  tangelienu  majin* 
enu!”  Uadianga  uxi:  “Eme  Kututunda”  Uaxalele  ku  ema  uxi: 
“Eme  Kutuia.”619  Ngemi  ia  maluvu  uxi:  “Eie,  Kututunda,  uala 
ni  jina  dia  mbote ; eie,  Kutuia,  uazuela  uaku.  Nguami  ku  ku  bana 
maluvu.” 

A di  kuatele  jimvunda;  aia  mu  funda  Asange  nganji;  afundu. 
Nganji  uxi:  “Kutuia  ualungu,  ngemi  iabele;  mukonda  ku  tuatundu 
kia,  ki  tutena  kumona-ku  dingi  kima  O kima,  tu  ki  sanga,  kiala 
ku  tuala  mu  ia,” 


Mahezu. 


The  Past  and  the  Future . 


247 


Morning  shone,  he  says : “ I will  go  to  visit  my  friend.”  He 
finds  him.  His  friend  says  : “ Alas ! The  lion  came  in  the  night ; 
he  has  destroyed  the  house ; me,  he  threw  me  out  there.”  His  friend 
laughs,  says : “ My  friend,  thou  shottest  him  not,  why  ? nor  didst 
thou  pierce  him  with  the  spear  ? ” They  talked ; kept  quiet. 

His  friend  said : “ My  friend,  the  lion  is  strong ; friendship  is 
strong.”  The  argument  ceased,  which  friend  and  friend  had  with 
each  other. 


XLVIII. 

THE  BUILDER  OF  ABILITY  AND  THE  BUILDER 

OF  HASTE.6*8 

Two  men  called  themselves  one  name.  This  one  said:  “I  (am) 
Ndala,  the  builder  of  ability.”  The  other  said  : “ I am  Ndala,  the 
builder  of  haste.” 

They  say:  “We  will  go  to  trade.”  They  start;  they  arrive  in 
middle  of  road.  A storm  comes.  They  stop,  saying  : “ Let  u£  build 
grass-huts ! ” 

Ndala,  the  builder  of  haste,  built  in  haste ; he  entered  into  his 
hut.  Ndala,  the  builder  of  ability  is  building  carefully.  The  storm 
comes ; it  kills  him  outside.  Ndala,  the  builder  of  haste  escaped  ; 
because  his  hut  was  finished  ; it  sheltered  him  when  the  storm  came 
on. 


XLIX. 

THE  PAST  AND  THE  FUTURE. 

Two  men  were  walking  on  road.  They  arrived  in  midst  of  road  : 
they  found  a tapper  of  palm-wine  ; they  say  : “ Give  us  palm-wine ! ” 
The  tapper  says  : “ If  I give  you  palm-wine,  tell  me  your  names  ! ” 
The  first  said  : “I  am  Whence-we-come.”  He  who  remained  behind 
said  : “ I am  Where- we-go.” 619  The  tapper  of  palm-wine  said : 
“ Thou,  Whence-we-come,  hast  a beautiful  name ; thou,  Where-we-go, 
spakest  evil.  I will  not  give  thee  palm-wine.” 

They  began  to  quarrel ; they  go  to  be  judged.  They  find  So  and 
So ; they  plead.  So  and  So  says : “ Where-we-go  is  right,  the  tapper 
is  wrong ; because,  where  we  have  already  left,  we  cannot  thence 
get  anything  more.  The  thing  that  we  shall  find,  is  where  we  are 
going  to.” 

Finished. 


Folk- Tales  of  Angola. 


248 


L. 

NGUNZA  KILUNDU  KIA  NGUNZA. 

Ngunza  Kilundu  kia  Ngunza620  uexile  ni  ndenge  £ Maka.  Muene 
uendele  mu  Luanda ; ki  atula  mu  Luanda,  o nzoji  ia  mu  loto,  kuma : 
“O  ndenge  £,  Maka,  uafu.” 

Ubixila  bu  bata,  uibula  manii  d,  kuma : " O kalunga,  kadi  Maka, 
kanii?”  Uixi : “Ngan’  ’Alunga-ngombe  ua  mu  di.”  Uixi : “Poji, 
o ngan’  ’Alunga-ngombe,  ngondo  ku  di  kuata  n’  e.” 

Uai  bu  Luangu,621  anga  usudisa  o kibetu  kia  felu,  ni  musuanu  (P)622 
u£  ; ua  ki  te  b’axaxi  ka  dikikengele  (?).622  Uabatama  mu  divunda  ni 
uta  ue. 

Kubanga  katangana,  uiva  bu  kibetu  b’ala  ku  di  kola  kuma: 
“Ngifa,  ngifa.”  O muene  uakatula  o uta,  uandala  o kuloza.  Uixi: 
“K’u  ngi  loze ; zd  u ngi  jitule.”  Uixi:  “Ki  ng’  u jitula,  eie 
nanii?”  Uixi:  “Eme  Kalunga-ngombe.”  “Eie  Kalunga-ngombe, 
ua  ngi  dila  ndenge  ami  Maka  ? ” O muene,  Kalunga-ngombe,  uixi : 
“Erne  ng£niami  mu  dia  ng6 ; ene  ku  ngi  bekel’ami.  Poji,  ngu  ku 
bana  izua  iuana ; kia  katanu  nd£  uatakane  ndenge  £ ku  ’Alunga.” 

Uia  ku  ’Alunga;  o Kalunga-ngombe  u mu  tambulula;  axikama. 
Kitangana,  kuiza  mutu ; Kalunga-ngombe  u mu  ibula : “ Inii  ia  ku 
di?”  Uixi:  “ Ku  kanga  ngakexile  mu  mona  jimbongo;  iene,  i a 
ngi  louela.”  Kufua  dingi  mutu,  u mu  ibula,  uixi : “ Inii  ia  ku  di  ? ” 
Uixi:  “Ulumba623  ua  ngi  di,  uonganala  mala  andalele  kusokana.” 

Uixi:  “Uamono,  Ngunza  Kilundu  kia  Ngunza,  ki  erne  ami  ngene 
mu  dia  mutu;  ifuxi  ia  Ndongo624  iene  ku  ngi  bekel’ami.  Kala 
kiki,  ndai£  ku  Milunga  (?)  025  uatakane  ndenge  £ Maka.”  Uia-ku ; 
u di  menekena  ni  ndenge  £.  U mu  ambela  o kuia,  kuma:  “Eie, 
ngeza  ku  ’u  takana,  pala  kui’  etu  ku  kanga.”  Erne  Maka  uixi: 
“ Ngiiami  dingi,  mukonda  ku  ’Alunga  kuabeta  o kota ; i ngamona 
kuku,  ku  kanga  kaxi  erne  ngi  i mona  ? ” 

Ngunza  Kilundu  kia  Ngunza  ukuata  mu  njila  ia  kuia.  O Kalunga- 
ngombe  u mu  bana  o jimbutu  ja  fadinia,  mas’  a kindele,  mas*  a mbala, 
kazemba,626  uangela,  kinzonji,627  kabulu,  kaju,  makunde  a hasa,627 
feja,  kingululu,626  diniungu,  diniangua,627  meld,  maxixila,626  kingombo 
makeka,626  mapudipudi,626  dikoko,  mulalanza,  mudimd,  pala  kuakuna 
ku  kanga.  Anga  u mu  ambela : “ Mu  nake  diezua,  erne  ngiia  ku  ’u 
menekena  bu  bata  di£.” 


Ngunza  Kilundu  kia  Ngunza . 


249 


L. 

NGUNZA  KILUNDU  KIA  NGUNZA. 

Ngunza  Kilundu  kia  Ngunza  620  was  with  his  younger  (brother) 
Maka.  He  went  to  Loanda ; when  he  arrived  at  Loanda,  a dream 
warned  him,  saying:  “Thy  younger,  Maka,  is  dead.” 

He  arrives  at  home,  asks  his  mother,  saying  : “ The  death  that 
killed  Maka,  what  (was  it)  ? ” She  says : “ Ngana  Kalunga-ngombe, 
he  killed  him.”  He  says : “ Then,  Ngana  Kalunga-ngombe,  I will 
fight  with  him.” 

He  went  to  Luango621  and  ordered  a trap  of  iron  with  its  mu- 
suanu  ; 622  he  put  that  in  middle  of  dikikengele.622  He  lurks  in  the 
thicket  with  his  gun. 

After  a while,  he  hears  in  the  trap,  there  is  (one)  calling,  saying : 
“ I am  dying,  dying.”  He  takes  the  gun  and  wants  to  fire.  (The 
other)  says  : “ Do  not  shoot  me ; come  to  free  me.”  Says : “ That  I 
free  thee,  who  art  thou  ? ” Says  : “lam  Kalunga-ngombe.”  “ Thou 
art  Kalunga-ngombe  who  killed  my  younger  Maka  ? ” He,  Kalunga- 
ngombe,  says : “ I am  not  ever  killing  wantonly ; people  are  brought 
to  me.  Well,  I give  thee  four  days ; on  the  fifth,  go  and  fetch  thy 
younger  in  Kalunga  (Hades).” 

He  goes  to  Kalunga ; Kalunga-ngombe  receives  him  ; they  sit  down. 
A while,  there  comes  a person  ; Kalunga-ngombe  asks  him  : “ What 
(was  it  that)  killed  thee  ? ” Says  : “ On  earth  I was  owning  riches  ; 
because  of  them  they  bewitched  me.”  There  dying  again  a person, 
he  asks  her,  saying:  “What  has  killed  thee?”  Says:  “Vanity m 
has  killed  me,  to  beguile  men  who  wanted  to  marry.” 

Ngana  Kalunga-ngombe  says:  “Thou  seest,  Ngunza  Kilundu  kia 
Ngunza,  not  I am  ever  killing  mankind ; the  hosts  of  Ndongo 624 
they  are  brought  to  me.  Therefore,  go  to  Milunga625  and  fetch 
thy  younger,  Maka.”  He  goes  there,  exchanges  greetings  with  his 
younger.  He  mentions  him  the  going,  saying  : “Thou,  I have  come 
to  fetch  thee,  for  us  to  go  on  earth.”  Then  Maka  says  : “I  won’t 
go  again,  because  in  Kalunga  it  surpasses  in  excellence ; what  I have 
here,  on  earth  perchance  shall  I have  it  ? ” 

Ngunza  Kilundu  kia  Ngunza  takes  the  path  of  going.  Kalunga- 
ngombe  gives  him  seeds  of  manioc,  maize,  Kaffir  corn,  kazemba,826 
uangela,  kinzonji-bean,  kabulu,  cashew,  makunde-beans,627  beans, 
kingululu,620  squash,  pumpkin,  melon,  mashishila,626  okra,  makeka,626 
mapudipudi,626  cocoa-palm,  orange-tree,  lemons,  for  to  plant  on  earth. 
And  he  tells  him  : “ In  eight  (of)  days,  I will  go  to  visit  thee  at  thy 
home.” 


250  Folk-Tales  of  Angola . 

Ki  aia,  usanga  Ngunza  ualenge  e bu  bata,  uaia  ku  tunda ; anga 
u mu  kaiela.  Utubuila  ba  mutu  a Ludi  dia  Suku;  u mu  ibula.  Mutu 
a Ludi  dia  Suku628  uixi : “O  Ngunza  Kilundu  kia  Ngunza  uabita  o 
kizua  ki  tuakuna  o masa,  kiki  tuala  ku  a629  dia.”  Ubitakana ; • uia 
bu  bata  dia  mutu  a Ludi  dia  Suku  diamukud,  Bene  b’asanga  Ngu- 
nza Kilundu  kia  Ngunza;  uixi : “Eie,  Ngunza  Kilundu  kia  Ngunza, 
ngondo  ku  'u  jiba.”  Ngunza  uixi : “ K’uten’ami  ku  ngi  jiba,  mu- 
konda  ngoteami  kituxi.  Eie  uene  mu  ila : * ene  ku  ngi  bekel’ami, 
ngidiami  mutu.'  Aba,  pala  ku  ngi  kela  ku  tunda  ku  ngez’ami,  mu 
konda  dianii?”  O muene,  Kalunga-ngombe,  ukatula  o diselembe 
die  pala  ku  mu  ta-diu.  O Ngunza  Kilundu  kia  Ngunza  uabiluka 
kituta. 

labekesa  o Ngunza  Kilundu  kia  Ngunza  kubiluka  kituta. 


251 


Ngunza  Kilundu  kia  Ngunza . 

When  he  goes,  he  finds  Ngunza  has  fled  from  home,  has  gone  to 
the  east ; and  he  follows  him.  He  appears  at  man  Ludi  dia  Suku’s ; 
he  inquires  of  him.  Man  Ludi  dia  Suku,628  says : “ Ngunza  Kilundu 
kia  Ngunza  passed  (here)  on  the  day  that  we  planted  the  corn, 
(which)  now  we  are  eating.”  He  passed  on  ; went  to  the  house  of 
man  Ludi  dia  Suku,  another.  There  he  finds  Ngunza  Kilundu  kia 
Ngunza,  says : “ Thou,  Ngunza  Kilundu  kia  Ngunza,  I am  going  to 
kill  thee.”  Ngunza  says : “ Thou  canst  not  kill  me,  because  I did 
no  crime  against  thee.  Thou  ever  sayest : ‘ People  are  brought  to 
me,  I don’t  kill  any  one.’  Well  now,  to  pursue  me  to  the  east 
where  I have  come,  for  which  reason  ? ” He,  Kalunga-ngombe, 

takes  off  his  hatchet  for  to  cast  it  (at)  him.  But  Ngunza  Kilundu 
kia  Ngunza  turned  a Kituta  spirit. 

(That  is)  what  caused  Ngunza  Kilundu  kia  Ngunza  to  become  a 
Kituta  spirit. 


NOTES 


NO.  I.  VERSION  A. 

Informant.  This  story  comes  from  Joao  Borges  Cezar,  an  educated  mulatto 
holding  a responsible  office  on  the  large  sugar-cane  plantation  and  distillery  of 
Bom-Jesus  on  the  Kuanza  River,  southeast  of  Loanda.  The  informant  handed  me 
the  story  in  his  own  writing,  and  I perused  it  with  him  so  as  to  ascertain  the 
reading  and  meaning  of  certain  words. 

Dialect.  The  informant  speaks  the  pure  Loanda  dialect;  but  he  is  also 
acquainted  with  many  inland  forms  of  speech.  His  work  brings  him  daily  into 
contact  with  Kisama  people  and  the  plantation  servants,  who  are  gathered  from 
all  parts  of  the  Loanda  interior. 

Comparative.  A folk-lorist  will  easily  recognize  in  this  story  a well-nigh 
universal  theme  of  folk  tales.  A female  rival,  by  a criminal  trick,  substitutes  her- 
self for  a girl  who  is  going  to  be  joined  to  her  lover.  Finally,  however,  the  crime 
is  discovered ; the  victims  are  restored  to  each  other,  and  the  criminal  woman  is 
put  to  death. 

In  Portuguese  folk-lore  we  find  the  same  fundamental  outline  in  the  story  “As 
tres  cidras  do  amor,”  ably  treated  by  Theophilo  Braga  in  his  “ Contos  tradicionaes 
do  Povo  portuguez,”  vol.  ii.  p.  197.  In  Basile’s  “ Pentamerone  ” it  is  found  in  the 
story  of  Zoza,  who  corresponds  to  our  Fenda  Maria.  That  the  story  is  of  foreign 
origin  is  proved  by  the  fact  that,  as  far  as  ascertained,  it  is  current  only  among 
the  half-civilized  natives  of,  or  from,  Loanda.  The  names  of  the  dramatis  per- 
sonae alone  would  prove  nothing ; for  the  natives  of  Angola  and  Kongo  have  for 
more  than  three  centuries  been  using  Portuguese  proper  names.  Excepting  the 
outline  and  some  episodes,  everything  about  the  story,  the  characters,  the  scenery, 
and  the  scenes,  is  purely  Angolan ; and  no  native  has  the  least  suspicion  that  this 
story  contains  any  foreign  element. 

As  to  locating  its  foreign  source,  it  is  not  easy  to  decide  whether  Portugal  or 
Italy  is  to  be  preferred.  The  Portuguese  have  been  in  Angola  for  about  four 
hundred  years,  and  the  first  thought  is  to  ascribe  its  importation  to  them. 

The  possibility  of  an  Italian  origin  is  suggested  by  the  presence,  in  Loanda,  of 
a small  Italian  colony  whose  history  we  may  be  excused  for  chronicling  here. 
In  the  beginningof  this  century,  after  Napoleon’s  fall,  a number  of  Italian  soldiers 
belonging  to  his  army  were  deported  to  Portugal,  and  thence  came  to  Loanda, 
where  they  enlisted  in  the  colonial  Portuguese  troops.  After  serving  their  term, 
those  who  survived  started  into  private  business,  and,  owing  to  their  proverbial 
economy  and  perseverance,  most  of  them  did  well.  All  took  native  women  to 
wives,  and  they  left  a generation  of  mulattoes,  in  some  of  whom  the  fire  of  the  old 
Napoleonic  soldiers  is  not  quite  extinct.  So  my  friend,  General  Geraldo  Victor, 
now  so  famous  in  native  song,  is  the  son  of  one  of  those  Italians  and  prides  him- 
self in  his  indirect  connection  with  Napoleon’s  history.  Most,  if  not  all,  the 
Italian  colonists  were  natives  of  Naples  and  Calabria. 

For  centuries,  too,  Italian  Capuchins  have  worked  in  Angola  as  missionaries, 


254 


Folk- Tales  of  Angola . 

and  Italian  coral  dealers  have  been  making,  and  still  make,  thousands  of  dollars 
by  hawking  their  merchandise  through  the  native  villages. 

It  is  interesting  to  note  the  difference  between  our  two  versions  of  the  story. 

In  number  one  the  heroine  is  the  only  daughter  of  her  mother,  whose  name  she 
bears ; in  number  two,  she  is  the  youngest  of  three  sisters,  and  the  mother  is 
not  mentioned.  According  to  number  one,  a passer-by  informs  Fenda  Maria  of 
Milanda’s  existence  and  captivity,  without  seeing  her.  According  to  number  two, 
she  gets  the  news  from  a passing  shepherd  with  whom  she  speaks  face  to  face. 
In  number  one  the  instructions  for  the  liberation  of  Milanda  are  given  by  God; 
in  number  two  they  are  given  by  the  shepherd,  etc. 

Some  parts  of  this  story  also  appear  in  number  three.  Comparing  the  elements 
of  the  present  tale  with  those  of  foreign  folk-lore,  we  notice  the  following : — 

The  speaking  mirror,  or  a mirror  revealing  secrets,  occurs  in  Portuguese  and 
other  tales,  and  is  to  this  day  to  be  seen  for  money  in  European  country  fairs, 
where  many  educated  lovers  consult  it  with  as  much  credulity  as  the  African  con- 
sults his  doctors. 

In  divination,  the  diviner  sometimes  looks  steadily  into  a mirror,  until,  accord- 
ing to  popular  belief,  the  face  of  the  culprit  appears  instead  of  his  own.  All  the 
fetish-images  of  the  Kongo  nation  wear,  incrustated  on  the  stomach,  a piece  of 
looking-glass,  which  answers  the  same  purpose. 

The  initial  episode  of  the  mother’s  jealousy  is  also  that  of  “Os  sapatinhos 
encantados,”  p.  84,  of  “ Contos  Populares  Portuguezes,”  by  F.  Adolpho  Coelho, 
and  of  “ A mulher  e a filha  bonita,”  by  Sylvio  Romero ; though  the  fundamental 
theme  of  these  two  stories  is  not  that  of  Fenda  Maria  but  that  of  Gubernatis* 
“ La  crudel  matrigna.” 

The  magic  box  (kalubungu)  or  calabash,  or  sack,  or  egg,  or  other  object,  which 
•on  being  opened  lets  out  sometimes  all  sorts  of  riches,  at  other  times  all  sorts  of 
pests,  seems  to  be  familiar  to  the  folk-lore  of  all  races. 

In  Africa,  we  have  traced  it  in  the  folk-lore  of  the  Ama-zulu,  Ova-herero,  Ma- 
lunda,  in  the  Sudan,  and  up  the  coast  to  Sierra  Leone.  Compare  the  kalubungu 
in  other  Angolan  stories  of  this  volume ; and  in  Henrique  Carvalho’s  “ Lingua 
da  Lunda,”  pp.  276  and  277,  the  calabashes,  out  of  which  issue  once  riches  and 
people,  another  time  wild  beings  that  destroy  whatever  they  meet. 

The  old  woman  who  pounds  with  one  side  of  the  body  is  not  distinctly  described 
as  being  only  one  half  of  a person  cut  lengthwise  ; but  she  strongly  reminds  one 
of  the  half-men  who  often  appear  in  folk-lore.  See  in  the  story  of  Sudika-mbambi, 
the  woman  whose  upper  half  only  appears,  and  the  half-men  in  Dr.  Callaway’s 
“ Nursery  Tales,’*  p.  199. 

The  guarding  lion,  out  of  whose  jaws  the  key  of  the  palace  must  be  taken,  and 
the  series  of  rooms  with  their  prisoners  and  other  wonderful  contents,  occur  in 
the  folk-tales  of  so  many  nations  that  it  seems  useless  to  indicate  definite  places. 
The  “ palace  ” is  not  African ; but  a deep  den  with  many  recesses,  or  a row  of 
rooms  or  single-story  houses,  might  be. 

The  scene  where  Fele  Milanda  surprises  Fenda  Maria  in  her  secret  practices 
and  then  marries  her,  reminds  one  of  the  Zulu  story  on  p.  308  of  Callaway’s 
“ Nursery  Tales,”  where  a girl  conjures  up  various  things  by  means  of  a brass 
rod ; she  is  watched  and  caught  by  the  chief  (whom  an  old  woman  assists)  and 
finally  becomes  his  wife. 

Our  story  contains  also  fragments  of  purely  Angolan  tales  ; and  the  journey  of 
Fele  Milanda  to  Europe  is  evidently  an  Angolan  addition. 

1.  Eme  ngateletele.  Every  mu-soso , or  fictitious  tale,  is  supposed  to  be  intro- 
duced by  this  word.  The  infinitive  of  the  verb  is  ku-ta.  The  reduplication  indi- 
cates repetition  of  the  act.  The  meaning  is  the  same  as  that  of  the  habitual 


Notes . 


255 

ngene  mu  ta,  or.  ngeniota , 1.  e.,  I am  wont  to  tell,  am  In  the  habit  of  telling,  1 
often  tell.  Thus,  too,  from  ku-ba,  to  give,  ngdb'elebele.,  I often  gave,  or  give.  See 
Ki-mbundu  Grammar,  pp.  99,  100.  It  is  generally  used  with  monosyllabic  verbs, 
and  consists  simply  of  the  reduplication  of  preterit  II.,  or  of  the  radical,  as  the 
case  maybe.  Concerning  the  idiom,  “to  put  a story  "for  “lo  tell  a story,”  and 
other  idiomatic  uses  of  Fu-ta,  see  Grammar,  p.  117. 

2.  Fenda.  An  old  title,  equivalent  to  “ Lady,”  and  given  only  to  women  of 
noble  family.  It  is  not  known  at  Malange ; nor  is  it  used  in  the  modern  Loanda 
dialect ; but  the  adults  remember  its  meaning.  Ngana  is  the  word  now  in  use 
for  “ Master,  Mr.,  Mistress,  Mrs.,  Miss,  Sir,  Madam.  Lord,  or  Lad).’*  Ngana 
and  Fenda  not  being  synonymous,  their  joint  use  is  admissible.  luinu  was 
formerly  used  in  Loanda  to  express  Lord  or  Lady ; thus  fumu  amt  equalled  my 
Lord,  my  Lady.  It  was  used  with  or  without  the  name  of  the  person,  and  was 
applicable  to  either  sex;  while  Fenda  was  exclusively  feminine.  Fumu  is  still 
used  by  the  Ba-kongo  or  Axi-kongo,  the  Ma-hungu,  the  Ma-holo,  and  the  Mbamba 
tribe,  as  title  of  a chief  or  elder.  Mu-adi,  pi.  adi  or  a-muadi , is  the  word  now 
generally  used  by  the  A-mbundu  for  designating  any  superior  of  either  sex.  Fetu 
(with  the  name)  is  the  contrary  of  mu-adi , and  signifies  plebeian,  mean,  con- 
temptible fellow.  It  is  an  insult. 

3.  Uauaba , from  ku-uaba>  signifies  both  beautiful  and  good.  When  physical 
beauty  and  moral  beauty  are  to  be  distinguished,  they  say  ua-uaba  o polo , liter- 
ally, “ is  beautiful  (as  to)  the  face  ; ” ua-uaba  ku  muxima,  literally,  “ is  beautiful 
at  heart.” 

4.  The  idiom  uauaba  Fa  mu  uabeld , to  indicate  superlative,  unsurpassed 
beauty,  is  not  used  in  Malange.  Thus  also  for  unusually  fine  dressing,  uaketnbe 
Fa  mu  kembeld. 

5.  Uakexidi  e,  the  same  as  uakexile  e,  see  Grammar,  p.  104.  It  is  what  I call 
the  emphatic  conjugation;  but  the  German  word  “gemiithlich”  gives  a much 
better  idea  of  the  function  of  this  form  than  the  word  emphatic.  The  verbal  act 
or  state  must  be  thought  as  affecting  the  subject,  who,  therefore,  has  a conscious 
feeling  of  it.  This  conjugation  might  also  be  called  the  “subjective”  or  “senti- 
mental” conjugation. 

6.  Inga , the  same  as  anga , interchangeably  used  in  Loanda  for  “or”  and 
“and,”  or  “then.”  See  Grammar,  p.  115.  In  the  interior  its  equivalent  is  ba, 
or  ha. 

7.  The  idiom,  “if  this  be  the  ninth,  the  other  is  the  tenth,”  by  which  Loanda 
people  indicate  superlative  excellence,  is  not  known  at  Malange. 

8.  Putu , the  native  abbreviation  of  Portugal,  which  was  for  nearly  two  cen- 
turies the  only  European  country  known  to  the  Angolans.  As  the  Portuguese 
were  the  first  whites  with  whom  the  Angolans  came  in  contact,  and  as  the  natives 
take  at  first  all  whites  to  be  kinsmen,  the  name  Putu  was  extended  to  all  “ white 
man’s  land,”  and  the  word  mukua-Putu , i.  e.,  “ Putu-man,”  is  often  used  for  any 
white  man,  irrespective  of  nationality.  Thus  my  native  lad  from  Malange  called 
America  Putu  ta  1-ngeleji , i.  e.,  the  Putu  of  the  English.  In  Angola,  when  a white 
man  is  found  not  to  be  a Portuguese,  he  is  called  a Ki-ngeleji , pi.  I-ngeleji,  from 
the  Portuguese  “ Inglez.”  Thus  Dr.  Pogge,  Lieut.  Wissmann,  Dr.  Buchner,  and 
the  other  German  explorers  of  the  Angolan  Hinterland  were  call I-ngeleji,  and 
the  same  appellation  attaches  to  the  Belgians  of  the  Kongo  State,  with  whom  the 
Angolans  have  intercourse  at  Luluaburg,  on  the  upper  Kassai  River.  The  Dutch 
are  also  known  to  some  as  a separate  nation  and  called  Landeji , from  the  Portu- 
guese “ Olandez.”  As  soon  as  the  Portuguese  are  to  be  distinguished  from  the 
other  white  nationalities  they  are  called  Jipultukeji,  sing.  Pultukeji,  from  “ Por- 
tuguez.”  The  compound  sound  It  being  contrary  to  Ki-mbundu  euphony,  the  form 


256  Folk-Tales  of  Angola . 

Putukeji  will  soon  supersede  the  former.  An  American  is  called  Melekatiu,  pi. 
A-mclekanu,  or  Ji-melekanu ; also  Mukua-Mileka , pi.  Akua-Mtleka . 

9.  The  denial  refers  to  the  last  question,  ngaiiba?  The  word  mbd  gives 
greater  force  to  the  negation.  Uakebula,  or  uakobula , is  a habitual  verb-form  of 
Loanda;  it  is  not  used  in  Malange. 

10.  U-jukula  — u-jikulaj  compare  ku-jutuna  — ku-jitunaj  old  K-imbundu  kiu- 
ma  = modern  ki-ma,  etc. 

11.  M 'o'nzo,  literally,  “in  the  house;”  signifying  “room,”  because  this  is 
inside,  and  part  of,  the  house. 

12.  Mu  ene  equals  “in  which  habitually  is  or  was,  are  or  were;”  to  be  dis- 
tinguished from  muetie  meaning  “he,  she,  it,”  or  “self”  or  “indeed.”  See 
Grammar,  pp.  107,  109. 

13.  Kana  equals  emphatic  “ no.”  Here  it  means  “ I won’t  have  that ! this  shall 
not  be ! ” 

14.  Ku-lombuela  is  a difficult  word.  In  some  places  it  means  to  neglect ; in 
other  places,  on  the  contrary,  to  be  concerned,  interested  in  (something). 

1 5.  Ku  bat'  oko  equals  ku  dibat'  oko,  see  Grammar,  p.  88. 

16.  Maseka , word  used  in  colonial,  or  Creole-,  Portuguese;  probably  a contrac- 
tion of  “ ama  secca,”  i.  e.,  dry  nurse. 

1 7.  Njanena,  from  the  Portuguese  “ janella.” 

18.  Ku-bitixila , from  ku-bita , a compound  causative  and  relative  verb.  See 
Grammar,  pp.  95  and  96. 

19.  Mon ’ a ngana , used  as  one  word,  pi.  arC  a ji-ngana , applies  only  to  children 
of  educated  whites  or  mulattoes. 

20.  Vondadi , from  the  Portuguese  “vontade.” 

21.  Palaia , from  Portuguese  “praia,”  meaning  beach.  The  place  meant  here 
is  the  fish-market  of  Loanda,  situated  at  the  foot  of  the  hill  on  which  stands  the 
Fort  Sao  Miguel.  Next  to  it  is  the  quadrilateral  building  in  which  the  corn- 
market  is  held.  The  whole  lower  city  is  sometimes  called  Palaia. 

22.  Di-zungu  signifies  a hole,  to  see,  or  pass,  through  ; di-kungu  means  a hole 
with  no  other  exit  than  the  entrance. 

23.  Ki-palelu , from  the  Portuguese  “ parede.” 

24.  The  -d-  of  ku-a-sumba  indicates  change  of  place ; hence  also  distance.  Kd 
has  the  same  function.  In  this  work  the  locative  d is  distinguished  by  the  grave 
accent.  See  Grammar,  pp.  46  and  47. 

25.  When  they  eat  sugar-cane,  the  natives  hold  one  end  of  the  cane  in  the  left 
hand,  and  peel  the  other  end  with  a knife  held  by  the  right  hand.  Then  they 
sharply  hit  the  peeled  portion  so  as  to  sever  it,  all  but  a few  fibres,  from  the  main 
cane.  This  loose  piece  is  then  bitten  off.  When  the  cane  is  short,  or  the  left 
hand  is  near  the  peeled  end,  there  is  danger  of  hitting  a finger  instead  of  the 
cane. 

26.  Uexile,  abbreviation  of  uakexile , irregular  preterit  II.  of  ku-kala. 

27.  Fele  Milanda , the  same  as  the  Portuguese  “Felix  Miranda.” 

28.  Tandu  (ki),  is  the  Portuguese  “ tango." 

29.  Ma-diabUy  from  Portuguese  “ diabo,”  that  is,  devil.  See  note  69. 

30.  Ikanduy  probably  from  the  Portuguese  “encanto,”  i.  e.,  charm,  spell.  See 
in  Capello  and  Ivens’  “ De  Benguella  ds  terras  de  Yacca,”  Lisbon,  1881,  vol.  i. 
p.  109,  the  word  mo-ikanzu  as  designating  the  quarters  of  the  vassals  in  a Kioko 
king’s  town.  Ikanzu  has  also  the  latter  meaning  in  the  interior  of  Benguella 
Velha. 

31.  Kalubungu  is  a magic  box,  which  plays  an  important  r61e  in  many  Angolan 
legends.  A glance  at  the  references  given  in  the  index  under  kalubungu  will  give 
a pretty  adequate  idea  of  the  functions  of  this  box.  The  etymology  of  the  word 


Notes. 


257 


is  uncertain.  Mbungu,  or  lu-mbungu  when  a single  one  is  meant,  is  the  Ki-mbundu 
for  the  bamboo-tree  and  any  piece  of  it.  The  snuff-boxes  are  called  ji-mbungu , 
sing,  mbungu,  irrespective  of  the  material,  because  most  of  them  are  made  of  a 
bamboo  cane  of  some  kind  or  other. 

32.  Kola  nuts  are  so  nourishing  and  toning  up  that  the  natives  take  an  extra 
supply  of  them  whenever  they  have  heavy  marches  or  any  fatiguing  work  before 
them.  In  the  Loanda  district,  the  natives  eat  kola  nuts  and  native  ginger 
together,  especially  in  the  early  morning.  Most  of  the  kola  nuts  and  ginger 
which  is  sold  in  the  Loanda  market  comes  from  the  Cazengo  mountains.  The 
kola  nuts  and  ginger  have  an  interesting  symbolic  meaning.  In  Loanda,  when  a 
man  wants  to  court  a girl  or  woman,  he  sends  her  a message.  If  she  accedes  to 
his  wishes,  she  sends  him  a kola  nut  and  a piece  of  ginger  carefully  wrapped  up 
in  a handkerchief  which  is  folded  triangularly  in  the  shape  of  a heart. 

33.  Jinjibidi,  from  Portuguese  “ gengibre.” 

34.  Ku-kuata  makanda  mu  njila , a Loanda  idiom  for  walking  fast  and  steadily, 
as  on  a long  journey.  In  Malange  the  idiom  is  used  for  following  in  the  footsteps 
of  another,  but  only  in  the  literal  sense  ; uala  mu  ngi  kuata  makand * ami  equals 
u he  is  following  me.” 

35.  Kua  signifies  “to  where  is  or  was  (this  or  that) ; ” ku  would  be  only  “to.” 

36.  Mai'  d or  mart  is  a Loanda  idiom,  which  agrees  by  its  pronominal  suffix 
with  the  subject.  Thus  erne  . . . maV  ami ; eie  . . . mai'  dj  muene  . . . mat'  d; 
etu  . . . maV  etuj  enu  . . . mai'enuj  ene  . . . maV  &.  Its  meaning  corresponds 
to  the  English  “ on  and  on.”  Sometimes  it  also  means  “ to  continue.”  In  Malange 
the  emphatic  conjugation  is  used  in  its  place. 

37.  Kitanga , a loathsome  syphilitic  disease.  Beginning  with  the  sexual  parts, 
small  and  purulent  tumors  break  out  all  over  the  body,  face  and  hands  not  ex- 
cepted, and  often  leave  hideous  sores.  Native  doctors  say  they  can  cure  it  by 
washing  the  sores  with  a decoction  of  certain  leaves  and  by  applying  the  ground 
root-bark  of  certain  trees  on  the  sores. 

38.  Ku-kulala , from  Portuguese  “ curar.”  It  means  less  to  cure,  to  heal,  than 
to  treat,  to  nurse,  to  give  or  take  medicine. 

39.  Funji  is  the  staff  of  life  of  the  A-mbundu.  It  is  made  by  stirring  manioc 
flour  into  boiling  water.  It  is  very  sticky,  not  unlike  tapioca,  and  is  always  eaten 
with  a gravy,  or  broth,  made  with  fish  or  scraps  of  meat. 

40.  Manongonongo.  Compare  this  with  ji-nongonongo , i.  e.,  riddles  (Loanda 
dialect),  and  ma-nongo , sing,  di-nongo , which  on  the  Kuanza  River  signifies  a jest- 
ing or  sarcastic  saying,  while  in  Malange  it  means  an  insult.  The  verb  is  ku- 
nongena , on  the  Kuanza  equal  to  “ to  mock,  jest ; ” in  Malange  equal  to  “ to 
insult.” 

41.  Future  III.  See  Grammar  p.  47. 

42.  lama  iama  kid , an  idiom  of  both  Loanda  and  the  interior,  indicating 
plenty,  crowd,  swarm.  It  consists  of  the  repetition  of  the  noun,  of  which  a great 
number  is  intended  to  be  predicated,  followed  by  kid. 

43.  Iedi , from  ku-ila , to  do,  to  say,  to  think.  See  Grammar,  p.  108. 

44.  Kololo , from  Portuguese  “corridor,”  meaning  the  hall  or  passageway  at 
the  entrance  of  a house.  On  either  side  of  the  kololo  there  is  a bedroom. 

45.  About  the  numerals,  see  Grammar,  pp.  19-25. 

46.  About  the  cohortative  subjunctive,  see  Grammar,  pp.  68-72. 

47*  Uabene , abbreviation  of  uabanene , preterit  II.  of  ku-bana;  uabele  is  pre- 
terit II.  of  the  abbreviated  form  ku-ba  of  the  same  verb. 

48.  Kud?  abbreviation  of  kuebi f used  at  Loanda  and  inland;  also  kid ? for 
kiebi  ? ; in  Loanda  ndt  for  nanii ? 

49.  Milancf  d ? Accentuated  d at  the  end  of  an  interrogative  sentence  is,  with 


258  - Folk-Tales  of  Angola, 

the  rising  intonation,  the  only  audible  or  visible  sign  of  interrogation;  for  the 
construction  of  an  interrogative  is  identical  with  that  of  a positive  sentence. 

50.  Poji,  from  Portuguese  “ pois.” 

51.  Ngongo  means  either  world,  land,  country,  or  hardship,  misfortune,  misery* 
Mutu  ueuda  o ngongo  may  be  taken  either  as  “one  who  walks  the  world  over,” 
or  “one  who  stands  hardships.” 

52.  Ngomono,  contraction  of  nga  ku  mono. 

53.  Ku  di  banga,  of  events  “ to  happen,  to  turn  out  (like  this).” 

54.  It  seems  difficult  to  conceive  how  tobacco  can  be  a drink.  But  in  Ki- 
mbundu  instead  of  saying  “to  smoke  tobacco”  one  says  “to  drink  tobacco.’* 
$moke  is  classified  with  the  liquids.  Moreover,  tobacco-smoking  is  held  by  the 
A-mbundu  to  be  a stimulant  for  any  physical  exertion. 

55.  That  is,  which  is  surrounded  by  birds,  or,  which  birds  are  surrounding. 

56.  Ku  is  here  a kind  of  indefinite  pronoun,  suffixed  to  the  verb. 

57.  Sabalalu , from  Portuguese  “ sobrado,”  i.  e.,  upper  floor,  story.  Sabalalu 
is  used  for  a house  that  has  more  than  one  floor,  and  for  any  grand  building,  tower, 
palace* 

58.  Di-kanga  is  any  piece  of  bare  ground.  Hence  di-kanga  dia  ’ nzo , or  dia 
bata , for  the  space  around  the  house,  especially  in  front,  that  is  kept  clean  of  grass. 
Hence,  also,  di-kanga  dia  milonga,  or  kanga  dia  kubatuila , for  the  place  where 
the  judges  meet  in  court.  Dikanga  also  signifies  space  between  two  objects,  and 
distance.  In  this  sense,  it  is  used  adverbially  and  corresponds  then  to  our  “far.” 
Bu  kanga  is  “ in  the  cleared  space  around  the  house  ; ” figuratively  it  is  used  to 
signify  “ outside  ” in  general. 

59.  Literally,  “her  heart  does  not  accept,  i.  e.,  refuses.”  The  contrary : muxi- 
ma  ua  mu  xikana  means  “he,  or  she,  feels  capable  of  doing  the  work  before 
him,  or  her.” 

60.  Ji-mosa , from  the  Portuguese  “ mosa,”  meaning  girl,  lassie ; applied  espe- 
cially to  young  mulatto  women. 

61.  Ku  ’ iiadi , for  ku  kitadi.  The  k-  of  the  prefixes  ka-  and  ki-  is  often  dropped, 
for  euphony’s  sake,  after  any  one  of  the  locatives  mu,  bu , ku , e.  g.,  ku  ’ Alunga 
for  ku  K alunga,  mu  ’ Alunga  for  mu  K alunga. 

62.  Namu ; in  the  interior  they  say  nd. 

63.  Uezalesela , from  ku-izala,  to  get  filled ; causative  and  relative  combined* 
See  Grammar,  pp.  90-97. 

64.  Di-sanga  is  a large  porous  water-jug  of  a-  plain  pattern  without  handle; 
mu-dingi  is  a small  porous  jug,  used  only  for  drinking-water,  often  provided  with 
a handle,, and  made  after  a more  elaborate  pattern.  See  note  67. 

65.  Kamasoxi,  from  ma-soxi,  meaning  tears ; a proper  noun  formed  by  prefixing 
Ka-.  See  Grammar,  p.  127.  It  is  customary  in  Angola  for  the  master  to  give  his 
new  slave  a new  name. 

66.  Ku-zend-alala , medial  verb,  from  ku-zend-eleka,  meaning  to  incline.  There 
is  a parallel  medial  form  ku-zend-ama,  from  kii-zend-eka. 

67.  Di-tangi  differs  from  the  di-sanga  only  by  its  larger  size.  See  note  64. 

68.  Kamadia,  diminutive  of  Madia.  Ka - before  a proper  name  is  generally 
belittling,  scornful,  and  most  of  the  slaves’  names  are  prefixed  with  it  Thus, 
Ka-nzud  means  John  (the  slave);  nga  Nzud  means  John  (the  free).  In  this  case, 
simply  by  calling  her  mistress  Ka-madia,  Kamasoxi  stigmatizes  her  as  a slave. 

69.  Diabu  — devil ; borrowed  from  the  Portuguese.  It  does  not  mean  our 
Satan,  of  whom  the  educated  natives  alone  have  some  idea,  but  any  bad  spirit  of 
the  white  man’s  mythology,  and  figuratively  any  wicked  person.  It  is  the  most 
common  insult,  and  is  a favorite  expression  of  native  slaveholders  in  rebuking 
their  slaves.  The  origin  of  the  expression  is  to  be  found  in  the  blasphemous,. 


Notes . 


2 59 

but  ever  recurring,  Portuguese  phrase,  “ O diabo  te  carregue /”  meaning  “May 
the  devil  carry  you  oft ! ” or,  “Go  to  the  devil!”  This  accounts  for  the  answer 
a native  generally  gives,  when  addressed  that  way:  Diabu  dibita  bit-lu,  i.  e.,  “the 
devil  passes  overhead.”  This  expression,  again,  refers  to  the  flying  stars,  which 
the  Loanda  natives  call  ma-diabu , singular  diabu . 

69.  Mbanielu , from  Portuguese  “ banheira,”  meaning  “ bath-tub.” 

70.  Preterit  III.,  because  the  buying  is  thought  of  as  having  been  done  long  ago, 
Not  pret.  II.,  because  there  is  no  reference  to  an  event  contemporaneous  with 
the  act  of  buying.  Ua  mu  sumbu,  pret.  I.,  would  imply  that  the  buying  had  just 
taken  place.  See  Grammar,  p.  44.  In  the  following  nga  mu  stimbile  ku  Putu , 
the  pret.  II.  is  correct,  because  the  thought  is,  “I  bought  her  when  I was  in 
Europe.” 

71  Jie , the  same  as  je ; jiami— jami j jietu  — jetu,  etc.  Both  spellings  are 
admissible.  The  pronunciation  is  practically  the  same,  as  the  -i-  between  j and 
a vowel  is  not  heard  in  fluent  speech. 

72.  En ’ oso  muene , the  same  as  ene  oso,  i.  e.,  they  all ; muene  intensifies  the 
idea  which  it  qualifies.  Here  it  means  “ they  all,  without  exception.” 

73.  Loko , from  Portuguese  “logo;”  telasu , from  Port,  “terrago;”  lelasA , from 
Port.  “rela^So.” 

74.  An'  a vii-xaxiniu , sing.  mon'  a mu-xaxiniu  ; in  Malange,  mon'  a musa - 
siniu.  These  dolls  are  made  of  rags,  etc.,  by  little  A-mbundu  girls,  and  used  in 
playing,  just  as  dolls  are  by  our  girls  in  civilization.  In  the  far  interior,  where 
rags  are  not  common,  the  dolls  are  made  of  corncobs,  corn-silk,  and  such  like,  and 
called  an'  a masa , sing,  mon ’ a disa , i.  e.,  corn-baby.  Native  little  girls  are  very 
fond  of  imitating  their  mothers  in  all  their  maternal  functions.  They  will  tie 
their  dolls  on  the  back  like  babies,  put  on  appropriate  fruits  to  simulate  the 
mother’s  breasts,  and  even  go  apart  into  the  grass  with  would-be  midwives  to  per- 
form all  rites  that  accompany  childbirth  in  their  respective  tribes. 

75.  The  objects  here  mentioned  are  evidently  fictitious  and  supposed  to  have 
magic  powers. 

76.  Fesa,  from  Portuguese  “festa,”  equal  to  French  “f£te,”  rejoicings.  This 
concise  way  of  expressing  a whole  sentence  simply  by  a series  of  infinitives,  all 
pronounced  with  great  emphasis,  produces  quite  a rhetorical  effect. 

77.  O ua  ngi  bene , the  third  person  of  a verb  used  substantively*  This  is  done 
quite  frequently. 

78.  Mundele . Strictly  speaking  mundele , from  ku-zela,  meaning  “ to  be  white, 
or  light-colored,”  should  be  used  only  for  white  persons.  But,  as  a term  of 
respect,  it  has  been  extended  by  the  natives  to  light  mulattoes,  and  even  to  pure 
blacks,  provided  they  dress  in  European  style.  In  the  interior  mundele  is  inter- 
preted in  Portuguese  by  “ um  preto  de  sapatos,”  i.  e.,  “ a negro  wearing,  or  owning, 
shoes.”  Thus,  most  of  the  Mbaka  people  (Ambaquistas)  style  themselves,  and 
are  called  by  the  surrounding  tribes,  mi-ndele , i.  e.,  “ white  men.”  Mundele , as 
now  used,  applies,  therefore,  to  white  people  and  civilized  natives.  When  a white 
man  is  to  be  distinguished  from  the  negroes  as  a race,  he  is  called  njungu,  pi. 
ji- njungu.  This  word  is  the  same  as  the  m-zungu  of  the  East  Coast.  In  the 
present  case,  Fenda  Maria  must  not  be  understood  to  be  a white  woman,  but  a 
mulatto. 

79.  Ku  0 valela.  The  vowel  o stands  for  a ku,  meaning  “ they  thee.” 

80.  Usenga . In  Loanda  ku-senga  means  to  buy  in  a shop  or  market ; in  Ma- 
lange, on  the  contrary,  it  signifies  to  sell.  Ku-senga , with  another  intonation^ 
also  means  w to  dismiss  a wife.” 

81.  Pajolo,  from  Portuguese  “vapor,”  i.  e.,  steam,  steamer. 

82.  Ku-lembalala , from  Portuguese  “ lembrar.”  The  Ki-mbundu  word  -for 
remembering  is  ku-tukumuka. 


260  Folk-Tales  of  Angola . 

S3.  Kabitangu , from  Portuguese  “capitao ; ” naviiu , or  navlu,  from  Portu- 
guese “navio.” 

84.  Padi  is  the  same  as  the  Portuguese  “ par ; ” tixa,  Portuguese  “ bicha ; ” 
ulu,  Port.  “ ouro ; ” ma-diamande , Port,  “diamante;”  volota , Port.  “ volta ; ” 
nela , Port.  “ anel.” 

85.  Sandu,  from  Portuguese  “ santo,”  i.  e.,  saint.  Combining  the  Catholic 
custom  of  calling  a child  after  the  saint  on  whose  day  it  is  born  with  the  native 
custom  of  naming  a child  after  the  di-hamba  or  di-bamba  (spirit)  to  whose  influ- 
ence the  birth  is  ascribed,  and  of  considering  the  children  born  under  the  same 
spirit  as  related  in  that  spirit,  the  A-mbundu  call  a namesake  a sandu;  and  two 
namesakes,  when  they  meet,  are  morally  bound  to  treat  each  other  as  brothers  or 
cousins.  Examples  of  this  name-brotherhood  will  occur  in  several  parts  of  these 
stories.  Another  word  for  namesake  is  xald,  in  colonial  Portuguese  “xard.” 
This  seems  to  be  of  Brazilian  origin. 

86.  Ku-batesa.  In  Malange,  this  signifies  to  accompany  a child  or  infirm  adult 
to  where  he  is  going,  and  assist  him  in  walking. 

87.  Xila.  This  xila  is  not  used  in  Malange,  nor  is  kaxiy  its  Malange  synonym, 
used  in  Loanda.  The  usual  meaning  is  not  “lest,”  but  “may  be,  perhaps.” 

88.  Naiu . See  Grammar,  p.  86. 

89.  This  se  or  ha  in  the  interior,  is  not  the  conditional  se  or  hay  nor  “ whether,” 
but  serves  to  introduce  a direct  or  indirect  quotation.  It  corresponds,  therefore, 
to  kuma  or  -ixi,  and  to  our  colon  with  quotation  marks. 

90.  Ku  mu  zekesa.  Its  first  meaning  is  “ to  cause  him  or  her  to  lie  down ; ” 
but  it  is  also  used  by  some  for  “to  sleep  with  him  or  her”  (in  the  same  hut  or 
bed). 

91.  This  sentence  shows  how  Ki-mbundu  is  susceptible  of  complicated  periods, 
without  obscurity. 

92.  This  kid,  with  the  pret.  I.,  indicates  immediate,  almost  simultaneous  action. 
Cf.  in  Zulu,  Callaway’s  “ Nursery  Tales,”  p.  50,  foot-note. 

93.  Iofetale , past  participle  of  ku-fetala , which  is  simply  the  Portuguese  “ en- 
feitar,”  i.  e.,  to  adorn.  For  participle,  see  Grammar,  p.  84. 

94.  Ku-kemba  signifies  “ to  dress  in  best  attire,  to  adorn,  to  bedeck.” 

95.  Ku-funda , that  is,  to  plead.  The  relative  ku-fundila  is  to  plead  before 
(court),  or  because  of,  concerning,  etc. 

96.  M’  oso  for  mu  oso. 

97.  When  an  Angolan  has  suffered  wrong,  he  goes  and  lodges  a complaint 
before  a judge  of  his  choice,  or  before  the  chief  of  the  tribe  (as  repeatedly  de- 
scribed in  these  stories),  or  he  resorts  to  the  spirits,  and  calls  on  them  for  redress, 
often  also  for  the  punishment  of  the  culprit.  For  this  purpose,  he  goes  to  some 
one  who  is  known  as  being  possessed  of  this  or  that  spirit,  and  lays  the  case 
before  him,  or  rather,  through  him  before  the  spirit  he  represents.  Then  the 
spirit  is  asked  to  either  restore  the  stolen  object,  or  force  the  debtor  to  pay,  or  to 
visit  the  murderer  or  ill-treater  with  death  or  sickness,  and  so  forth.  The  spirit’s 
medium  listens  gravely  to  the  adjuration,  but  says  nothing  in  reply.  Sometimes 
the  adjuration  is,  as  in  the  present  case,  simply  a kind  of  affidavit,  either  to  prove 
one’s  innocence,  when  accused,  or  to  prove  one’s  right  to  complain.  The  medium 
receives  a reward  only  in  case  the  object  in  view  is  attained.  Such  a medium  is 
called  kimbanda  kia  dihamba , as  distinguished  from  the  kimbanda  kia  k us  aka, 
or  physician  who  cures  diseases.  The  act  of  bringing  some  evil  on  a real  or 
imaginary  offender  through  the  medium  of  a spirit  is  called  ku-loua.  This  ku-loua 
in  self-defence  is  lawful,  but  the  secret  use  of  spirits  for  killing  or  hurting  others, 
which  is  called  ku-loua  pulu  (bewitching),  constitutes  the  greatest  crime  a man  can 
be  guilty  of,  and  is  invariably  punished  with  death.  The  witch  or  wizard  is  called 
muloji.  See  note  135. 


Notes . 261 

98.  Kaxaxi.  In  the  interior  the  form  kaxi  is  preferred ; as  the  stories  in  the 
Mbaka  dialect  show. 

99.  Musula;  also  called  tnuanji  in  the  interior. 

100.  Ku  di  mosalela,  relative  of  ku  di  mosala,  which  comes  from  the  Portu- 
guese  “ almogar,”  to  breakfast.  The  form  ku-lutnosala  was  the  first  to  evolve ; 
but,  as  the  Ki-mbundu  radical  is  never  more  than  dissyllabic,  and  -lumosa  would 
be  trisyllabic,  the  popular  ear  preferred  to  change  lu  into  di  (cf.  ku-ludika  — ku - 
didika),  and  to  consider  the  verb  as  reflexive.  The  final  -ala  (ku  di  mos-ala) 
would  then  be  taken  as  a derivative  suffix. 

1 01.  Kalakatald , from  Portuguese  “ alcatrao.” 

102.  Kualutu,  from  Portuguese  “quarto;”  in  Ki-mbundu  iridnzo.  In  previ- 
ous instances  kuAlutu  was  written  with  the  tonic  accent  on  the  antepenult,  but 
the  accent  on  the  penult  is  also  admissible. 

103.  Kana.  The  answer  “no,”  in  reply  to  the  question  “where?”  sounds 
strange  to  a European,  but  not  so  to  the  African,  who  at  once  understands  that 
the  question  implied  the  accusation  “you  have  kept  the  key.” 

104.  Uedi  pi l from  ku-ila  pi  ! that  is,  to  say  or  act  pi!  that  is,  to  be  silent, 
speechless.  Pi!  is  our  “ hush  ! ” 

105.  Ku-telekala,  from  Portuguese  “entregar.” 

106.  Elelenu!  literally,  “laugh  ye!  ” used  as  an  interjection  for  “they  laugh.” 
This  elelenu  corresponds  almost  to  hurrah  ! The  imperative  is  used  here  to  indh 
cate  the  surprise  of  the  spectators,  the  outburst  of  sympathy,  and  the  story-teller’s 
own  concurrence  with  the  feelings  he  is  relating. 

107.  Ku-jikatay  the  same  as  ku-jikota  or  ku-jokota,  i.  e.,  to  be  charred,  to  be 
burnt  (of  food). 

108.  U di  xisa-ku.  This  detail  is  purely  African.  It  reappears  at  the  end  of 
Nga  Nzud  and  his  slave  Kanzud,  which  is  still  unpublished.  Anointing  one’s 
self  with  the  charcoal  of  burnt  flesh  or  bone,  either  human  or  animal,  is  a gen- 
eral custom  among  Africans.  It  is  supposed  to  act  as  a preservative  against  the 
enemy,  or  ill-disposed  spirit ; here,  possibly,  against  the  vengeance  of  the  victim’s 
nzumbi , or  “ghost.”  Callaway  repeatedly  mentions  such  use  of  animal  or  human 
charcoal  in  his  work  on  Zulu  folk-lore. 

109.  Ku-kazala , from  Portuguese  “ casar,”  is  used  only  of  the  Christian,  mono- 
gamous, marriage.  To  marry  in  native  fashion  is  ku-sokana  (Loanda  dialect)  or 
ku-sakana  (inland  dialect). 

no.  Adia  nguingi , aseiala  musolo  is  a Ki-mbundu  saying  which  signifies 
“ living  in  plenty  and  free  from  care,”  hence  “ living  in  happiness.”  Nguingi , in 
Portuguese  “bagre,”  is  the  Clarias  Anguillaris , which,  in  some  places  of  the 
Kuanza  River,  grows  to  an  extraordinary  size.  They  are  caught  by  means  of  fish- 
ing baskets  (mi-ztia),  hooks,  or  spears.  Cut  open,  sun-dried,  and  inserted  in  a split 
stick,  they  are  offered  for  sale  in  every  native  market  and  constitute  the  most  popu- 
lar condiment  with  funji  (cassava-mush). 

hi.  Ngateletele,  etc.,  is  the  customary  formula  with  which  a fictitious  tale 
closes.  The  expression  “ whether  good  or  bad  ” means  “ it  is  your  business  to 
judge  whether  my  story  was  nice  or  not.  As  for  me,  I have  done  my  part,  and 
whatever  your  judgment  may  be,  it  is  all  right.”  The  diminutive  form  ka-musoso, 
which  is  applied  to  even  the  longest  tale,  is  an  instance  of  the  conscious  self- 
depreciation, which  seems  to  constitute  the  essence  of  politeness,  and  which  is 
more  common  among  Africans  than  among  uncivilized  Aryans,  excepting  perhaps 
the  Slavs. 


262 


Folk -Tales  of  Angola . 


NO.  I.  VERSION  B. 

Informant  and  Dialect.  This  version  was  dictated  by  Adelina  da  Camara, 
an  educated  native  lady  of  light  complexion,  and  the  life-companion  of  the  editor 
of  a native  paper,  himself  a mulatto.  She  speaks  the  purest  Loanda  Ki-mbundu 
that  I have  heard,  pronouncing  every  syllable  so  distinctly  that  I hardly  ever  had 
to  ask  her  to  repeat  a word,  while  this  would  continually  be  the  case  with  men. 
In  Angola,  as  in  most  times  and  places,  the  higher-class  women  give  the  standard 
for  pronunciation  and  idiomatic  expression.  Loanda  women  have  a way  of  “ sing- 
ing ” Ki-mbundu,  which  makes  it  quite  as  musical  as  the  best  modulated  Italian  of 
a Toscanese  dr  Pisan  u contadina.” 

To  the  informant’s  honor  be  it  said  that,  unlike  so  many  others,  she  is  not 
ashamed  of  her  native  tongue,  lore,  and  color. 

Her  father,  Innocencio  Mattoso  da  Camara,  though  white,  is  a native  of  Loanda, 
has  held  many  high  government  offices,  and  is  connected  with  an  influential 
Portuguese  family. 

1 1 2.  Uexile . See  note  26.  Compare  the  genitive  in  umoxiy  ua  ndenge , one, 
the  younger,  with  Fenda  Madia , dia  mona.  Fenda  Maria,  the  daughter. 

1 13.  Mubidi,  shepherd,  herdsman;  verbal  noun  from  ku-bilay  to  herd  cattle. 
The  name  of  mu-bidi , pi.  a-bidiy  is  also  given  to  the  Loango  people,  akua-Luanguy 
scattered  between  Kongo  and  Kuanza  as  wandering  blacksmiths,  and  recently 
much  talked  of  in  connection  with  the  “ Dembos,”  situated  between  the  Nzenza 
(Bengo)  and  Ndanji  (Dande)  rivers.  Since  the  war  of  1872  these  Dembos  (six 
native  chiefs)  have  been  independent : a di  tuma  (they  manage  themselves),  as  the 
natives  say.  On  the  fertile  plain  between  Kangenie  (Canguenhe)  and  the  moun- 
tain called  Maravilha,  they  have  allowed  a large  party  of  these  A-bidi  or  akua- 
Luangu  to  settle  as  guests.  But,  like  the  Hebrews  in  Egypt,  the  A-bidi  have 
multiplied  so  fast,  that  quite  recently  they  conceived  the  plan  of  dictating  to  their 
hosts.  With  a view  to  this,  they  sent  delegates  to  the  governor-general  at  Lo- 
anda  requesting  him  to  reinstate  Portuguese  authorities,  as  in  the  time  before  the 
war.  To  this  the  governor  acquiesced,  and  a new  chefe  was  sent  in  1890,  with  a 
small  force,  to  reoccupy  the  concelho  of  the  Dembos,  lost  in  1872.  What  the 
result  will  be,  is  not  sure  ; but  a renewal  of  hostilities  with  the  Dembos  is  much 
feared  by  a portion  of  the  Loandenses.  It  is  not  impossible  that  a Loango  man 
is  meant  by  the  mu-bidi  of  our  story. 

1 14.  Nganga  is  here  synonymous  with  mu-loji,  “ wizard,  witch.”  The  Roman 
Catholic  priests  and  missionaries  are  also  called  ji-nganga , with  or  wdthout  the 
qualification  ja  Nzambi . The  meaning  of  nganga  ia  Nzambi  is  therefore  “ wizard 
of  God.” 

1 15.  Udidile  / the  subjunctive  consequent  on  a preceding  imperative  indicates  a 
mild  imperative. 

1 16.  Munume  and  mulume  are  equally  correct. 

1 1 7.  A di  ambata;  this  means  “ they  walk  arm  in  arm,”  in  European  fashion. 

1 1 8.  Ku-biluka  and  ku-kituka  are  synonymous  for  “being  transformed.” 

1 19.  Ku  di  tuma  corresponds  exactly  to  the  Portuguese  “ governar-se.” 

120.  “ When  I come,”  i.  e.,  back  to  where  we  are.  In  Ki-mbundu  coming  refers 
to  the  place  occupied  at  the  time  by  the  one  who  speaks. 

121.  yi-ngondo , literally  “coppers,”  i.  e.,  copper  ornaments. 

122.  Nguami , a most  singular  contraction  of  ngongo  ami  (my  misery)  used  as  a 
verb  to  signify  refusal.  See  my  Grammar,  pp.  105  and  158;  also  the  full  form  in 
Bentley’s  Kongo  Dictionary’,  p.  374. 

1 23.  Mu-nzenza  is  a slave  recently  bought,  and  therefore  not  yet  initiated  in 


Notes. 


263 

the  ways  of  his  civilized  or  semi-civilized  master.  Mu-nzenza , with  a slightly 
different  intonation,  is  also  used  in  Loanda  to  indicate  lack  of  water  in  a well,  e.  g., 
Mu  Manianga  muala  munzenza. 

124.  Ngu,  instead  of  ngi,  is  preferred  when  followed  by  the  infixed  pronoun  mu 
or  ku.  This  is  a case  of  progressive  vowel  attraction.  See  Grammar,  p.  151. 

125.  K’emuenie  contracted  from  k'a  i muene-e , according  to  euphonic  rule 
a + i — e.  Ku-mona  is  frequently  used  for  ku-sanga,  to  find,  and  for  the  result  of 
finding,  viz.,  getting  and  possessing. 

126.  Bu  polo  ia  or  mu  polo  ia  is  “in  the  presence  of ; ” ku  polo  is  “in  front, 
ahead  ; ” mu  polo  is  “ in  the  face,  on  the  forehead ; ” but  bu  polo  alone  (without 
id)  is  used  for  the  region  of  the  pudenda,  and  must  be  avoided. 

127.  Sauidi,  from  Portuguese  “saude.” 

128.  Ka-nzo , diminutive  of  i-nzo.  See  Grammar,  p.  8.  The  initial  vowel  of 
inzo  does  not  coalesce  in  e with  the  -a  preceding  it,  because  it  is  an  ancient  article, 
hence  no  integral  part  of  the  word.  Cf.  0 ’ nzo . 

129.  Ng ’ o muenene,  contraction  of  nga  ku  ?nuenene.  Muenene  is  Preterit  II. 
of  the  relative  verb  ku-mue?ia,  from  ku-mona , to  see,  which  in  this  case  means  “ to 
experience.”  See  Grammar,  p.  91. 

130.  The  clause  in  brackets  was  added  at  my  suggestion,  so  as  to  make  the 
connection  clearer  to  the  foreign  mind.  For  the  natives  both  the  full  and  the 
elliptic  forms  are  correct  and  intelligible. 

13 1.  Ngi  batujudienu , the  same  as  ngi  batujule  enu  (see  Grammar,  p.  75).  Ku- 
batujula  is  the  frequentative  verb  of  ku-batula.  It  means,  not  only  the  action  of 
cutting  frequently,  repeatedly,  but  also  the  result, “ cutting  into  small  pieces.”  See 
Grammar,  p.  99. 

132.  Pangajala , from  ku-pangajala , iterative  or  frequentative  form  of  ku-pa - 
ngala , which  is  an  adaptation  of  the  colonial  Portuguese  “pancar,”  “ dar  pancadas.” 
On  p.  99  of  the  Grammar  the  iteratives  - ajala , -ajana  of  verbs  ending  in  -ala,  -ana 
were  not  given  because  they  do  not  occur  frequently. 

133.  Mosuku , the  same  as  ma-usuku,  pi.  of  u-suku.  According  to  euphonic 
rule  a -f  u = 8. 

134.  Ku  di  bangesa  (kala)  means  “to  feign,”  literally  “to  cause  one’s  self  to 
be  or  act  like.” 

135.  So  salavande  / is  an  oath.  It  is  evidently  of  Portuguese  origin,  as  is 
shown  by  the  form  of  the  word  and  by  the  fact  that  the  expression  is  not  used 
inland  ; but  it  is  not  easy  to  determine  the  Portuguese  original.  Salavande  may 
be  a corruption  of  “ salvante,”  which  is  an  antiquated  synonym  of  “ salvando,” 
“salvo,”  i.  e.,  except,  or  of  “ Salvador.”  What  so  means  is  still  more  obscure ; is 
it  the  Portuguese  “sd  ” only,  or  the  Creole  contraction  so  of  “ Senhor,”  i.e.,  Lord  ? 
The  most  popular  oath  among  all  A-mbundu  is  Xinge  pai  etu  ia  mungua,  i.  e., 
“ Let  my  godfather  be  insulted  ! ” See  note  97. 

156.  Ngakale  erne  l means  “ But  for  me  ! ” The  full  form  is  ki  ngakale  erne  / 
The  whole  sentence  is  elliptic,  the  suppressed  words  being  equal  to  “the  issue,  or 
the  result,  would  have  been  quite  different.”  Sometimes  the  form  kiakale  erne  / 
is  used. 

137.  Ku-zubidisa , a combined  relative  and  causative  of  ku-zuba.  See  Gram- 
mar, pp.  91  and  96. 

138.  Ka-tutu , diminutive  of  ki-tutu , which  signifies  any  cracked  vessel,  as 
gourd,  jug,  pot,  box,  etc.  It  should  not  be  confounded  with  ki-menga  which  is 
not  the  cracked  whole,  but  the  uncracked  fragment  of  an  earthen  vessel,  whether 
pot  or  jug  ! The  ki-menga  is  generally  used  as  a frying  pan.  Ki-menga , there- 
fore, is  a potsherd,  and  ki-tutu  a cracked  vessel,  or  any  broken,  worn-out  article. 

139*  Uadia  'nil?  uanua  ’ nii ? What’s  the  use  of  eating  and  drinking?  i.  e., 
of  living  ? 


2 64  Folk-Tales  of  A ngola . 

140.  Mu,  relative  pronoun  of  ma-kutu  in  the  objective  (accusative)  case.  See 
Grammar,  p.  95. 

141.  Ki-zomba  is  the  dancing-place,  and  also  the  dancing  party.  It  is  not  the 
act  or  the  way  of  dancing ; this  is  called  u-kininu.  Ki-zomba  kia  Ngola , or  kia 
Kisama,  or  kia  Lubolo  signifies,  therefore,  the  dancing-place  or  the  dancing  com- 
pany (also  called  di-bandela , i.  e.,  flag)  of  the  Ngola,  Kisama,  or  Lubolo  people. 
Ukininu  ua  Ngola,  or  Kisama , or  Lubolo  signifies  the  peculiar  dance  of  the 
Ngola,  Kisama,  or  Lubolo  tribes. 

142.  Bama  means  any  definite  place  on  earth  ; kuma , any  place  in  the  open  air ; 
muma , any  place  within  an  inclosed  space.  See  Grammar,  p.  66  and  87. 

143.  Ujitu  is  either  honor,  respect,  politeness,  or  the  token  of  it,  namely,  a pres- 
ent, an  invitation,  and  the  like.  It  also  means  “fear  to  do  wrong”  and  “virtue.” 

144.  The  Portuguese  in  Angola  take  only  two  meals,  one  called  “almogo” 
(breakfast),  the  other  “ jantar  ” (dinner).  The  first  is  taken  between  9.30  and  1 1 
a.  M.,  the  latter  between  6 and  7.30  p.  m.  Hence,  in  the  present  case,  Vidiji 
Milanda  goes  out  at  about  8 P.  M. 

145.  Kiabeta.  The  verb  is  impersonal.  The  unexpressed  subject  is  kima,  thing, 
or  kiki,  this  thing.  The  prefixes  ku , bu,  and  mu  also  form  impersonal  verbs,  as 
they  are  sometimes  called  in  European  and  other  languages.  In  Ki-mbundu  it  is 
simply  an  elliptic  conjugation,  the  general  subjects  mutu , kima , kuma,  bama , 
muma,  being  sufficiently  indicated  by  the  context  and  the  concord. 

146.  Seia,  from  Portuguese  “ selha.” 

147.  Ku-longa , pronounced  as  any  foreigner,  except  a Frenchman,  would,  means, 
to  teach.  Ku-longa , with  less  stress  on  the  penult  and  a slower  enunciation  of  the 
first  and  last  syllables,  means  “ to  load.”  It  is  used  of  loading  a gun,  a canoe,  a 
carrying  basket,  packing  a box,  etc.  Ku  di  longa,  to  teach  one’s  self,  is  used  for 
“ learning,  studying ; ” ku  di  longa,  to  load  one’s  self,  for  embarking  or  seating 
one’s  self  in  any  inclosure,  as  a carriage,  a boat,  etc. 

148.  Muhatu  ua  Nzambi  does  not  mean  that  the  woman  is  divine  either  in 
beauty  or  goodness,  no  more  than  muxi  ua  Nzambi  means  a divine  tree.  It  is 
simply  a sentimental  way  of  expressing  one’s  self ; implying,  as  a rule,  that  the 
person,  plant,  or  thing  thus  qualified  is  considered  as  dependent  solely  on  God, 
being  unassisted,  uncultivated,  or  abandoned  by  men.  Ki-mbundu  phrases  re- 
mind one  constantly  that  “man’s  extremity  is  God’s  opportunity.” 

149.  Mu  palaia , in  Loanda,  is  used  for  “ in  the  lower  part  of  the  city,”  or 
“ down-town ; ” while  ku  palaia  or  bu  palaia  is  specifically  “ on,  to,  or  by,  the 
shore,  or  beach,  or  fish-market.”  See  note  21. 

1 50.  N*  umoxi  seems  incorrect  as  referring  to  di-sanga , but  it  is  preferred  to 
the  regular  ni  dbnoxij  probably  for  euphony’s  sake. 

1 5 1.  Buexilej  bu  kanga  is  understood  as  subject.  See  note  145. 

152.  It  is  not  quite  clear  whether  Fenda  Maria  simply  calls  the  things  by  their 
names,  or  gives  them  the  order  to  act  what  their  names  imply.  A slight  differ- 
ence in  intonation,  or  punctuation,  gives  it  one  meaning  or  the  other. 

153.  That  all  kindled  themselves  is  not  to  be  taken  literally.  When  the  lamp 
was  lit,  all  were  seen  acting  in  the  light. 

1 54.  The  informant  dictated  here  “ takes  a goat  from  the  pen  to  throw  at  all 
things  flaming.”  I confess  that  I cannot  understand  what  this  goat  has  to  do  with 
the  story. 

155.  Selende . Though  all  natives  I have  asked  failed  to  recognize  the  Portu- 
guese origin  of  the  word,  I am  positive  that  it  is  simply  the  word  “ accidente ; ” and 
the  idiom  uabana  selende  corresponds  to  the  Portuguese  “ deu-lhe  um  accidente.” 


Notes . 


265 


NO.  11. 

Informant.  His  name  was  “ Piolho,”  which  is  the  Portuguese  equivalent  for 
louse.  This  nickname  he  owed  to  the  filth  and  abjection  to  which  his  foible  for 
rum  had  reduced  him.  He  was  working  as  a rope-maker  at  Bom-Jesus,  on  the 
Kuanza  River,  his  native  place.  In  the  war  against  Humbe,  back  of  Mossam- 
edes,  where  he  served  as  a Portuguese  soldier,  he  had  been  crippled  for  life.  He 
was  the  first  man  whom  I could  by  small  remuneration  induce  to  dictate  a few 
folk  tales.  In  all  his  abjection,  he  was  as  punctilious  as  the  proverbial  Spanish 
beggar.  Several  times  he  punished  me  by  interrupting  the  dictation  in  the  most 
interesting  part  of  a story,  because  a question,  a tone  in  the  voice,  or  an  innocent 
word  had  offended  his  susceptibility.  So  the  present  story  was  left  incomplete  by 
him,  and  the  last  portion  had  to  be  obtained  by  letter  from  America.  A former 
pupil  of  my  Loanda  school,  who  was  then  employed  at  Bom-Jesus,  wrote  it  down 
for  me.  His  name  is  Domingos  de  Lemos. 

Dialect.  It  is  that  of  the  lower  Kuanza  about  Bom-Jesus,  which  but  slightly 
differs  from  that  of  Loanda.  The  informant  seems  to  have  some  peculiar  expres- 
sions of  his  own,  or  which,  at  least,  are  not  in  general  use. 

Comparative.  This  story  is  originally  that  of  the  “ Cenerentola,”  the  univer- 
sality of  which  has  been  traced  up  by  Gubernatis  in  his  “ Florilegio  delle  novelline 
popolari,”  p.  5,  and  by  Henry  Chasle  Coste.  In  the  folk-lore  of  Portugal,  Madeira, 
and  Brazil  it  is  current  under  various  names  and  in  various  versions.  The  version 
nearest  related  to  ours  is  the  Brazilian  on  p.  52  of  “ Contos  populares  do  Brazil,” 
by  Sylvio  Romero.  But,  as  in  the  case  of  No.  1 (Fenda  M aria),  the  fundamental  idea 
of  exotic  origin,  in  this  story,  has  been  so  perfectly  covered  with  Angola  foliage 
and  blossoms,  that  science  alone  can  detect  the  imported  elements,  and  no  native 
would  believe  that  this  mu-soso  is  not  entirely  Angolan.  The  mention  of  Kima- 
lauezu  kia  Tumb’  a Ndala,  the  great  central  figure  around  whom  almost  all  native 
folk-lore  clusters,  and  whose  daughter  the  heroine  is  said  to  be,  as  also  the  episode 
of  the  Ma-kishi,  connect  this  story  with  those  in  which  either  Kimalauezu  or  the 
Ma-kishi  play  an  important  r61e.  By  the  marriage  with  the  child  of  the  governor 
it  is  also  related  to  No.  III. 

156.  Kinoueza  kia  Tumb''  a Ndala.  In  Loanda  he  is  generally  called  Kima- 
lauezu or  Kimalezu  kia  Tumb'  a Ndala,  while  in  the  Mbaka,  and  other  inland 
dialects  his  name  is  pronounced  Kimanaueze  kia  Tumb ' a Ndala.  He  is  a purely 
mythic  figure,  but  may  have  once  been  a historic  personage.  Much  of  what  the 
natives  say  of  him  corresponds  with  what  the  Ama-zulu  tell  of  their  U-nkulunkulu, 
but  no  reverence  attaches  to  his  name. 

157.  Maocila . This  is  a kind  of  palanquin  with  either  side  open  or  screened 
by  curtains.  It  is  used  by  the  whites  and  well-to-do  natives  in  the  Portuguese 
towns  of  West  Africa.  For  long  marches  through  the  bush,  it  is  replaced  by 
the  “ tipoia,”  which  is  a hammock  hanging  from  a strong  bamboo  pole,  to  which  a 
dais  or  canopy  is  fixed  so  as  to  protect  from  sun  and  rain.  The  fact  that  Nzud 
uses  a maxila  shows  that  his  residence  was  in  the  neighborhood  of  Loanda,  in 
what  is  now  called  in  colonial  Portuguese  uos  Muceques.”  See  note  162. 

158.  Paxiiu  is  the  Portuguese  “passeio,”  a tour,  a walk,  or  ride,  for  pleasure, 
to  a moderately  distant  place. 

159.  Nzud  is  the  native  pronunciation  of  the  Portuguese  “ Joao,”  i.  e.,  John, 
and  Nzuana  that  of  “ Joana,”  i.  e.,  Joan,  Jane. 

160.  Nguvulu  comes  from  the  Portuguese  “ governador,”  but  applies  only  to 
the  governor  - general  at  Loanda.  Ngola , in  native  parlance,  represents  the 
ancient  native  kingdom  of  Ngola  (in  Portuguese  “ Angola  ”)  whose  boundaries 


266 


Folk -Tales  of  Angola . 

pretty  exactly  correspond  to  those  of  the  present  District  of  Loanda.  The  origi- 
nal, and  still  independent,  tribe  of  Ngola  has  withdrawn  to  the  river  Hamba,  one 
of  the  affluents  of  the  Kuangu,  where  the  ancient  court  of  Ngola  Kiluanji  kia 
Samba  is  still  kept  with  undiminished  pride,  but  with  greatly  reduced  power. 
Nguvulu  mzia  Ngola , Governor  in  Angola,  is  used  along  with  nguvulu  ia  Ngola, 
governor  of  Angola.  The  nguvulu  is  the  representative,  in  Africa,  of  Muene- 
Putu , the  king  of  Portugal. 

161.  Ku  lu  dia  mundu  is  the  same  as  ku  di-lu  dia  mundu , that  is,  on,  above, 
over  the  world.  It  is  also  pronounced  ft  o lo  dia  ?nundu , in  which  case  the  prefix 
di  of  di-lu  is  replaced  by  the  article  o,  and  the  following  u of  the  monosyllable  lu 
becomes  also  o by  progressive  vocalic  attraction ; thus : K'  o lo  dia  mundu. 

1 6a*  Mu-seke , correctly  used,  signifies  “ a sandy  place  ” and  is  derived  from  the 
same  radical  (ku-seka)  as  ki-sek-ele , sand.  In  the  Loanda  dialect,  however,  the 
word  has  come  to  mean  “ a field,”  with  the  plural  mi-seke  for  “ fields.”  Ku  mu- 
seke  signifies  “ to,  or  at,  one  field ; ” ku  miseke,  to  the  fields ; thus  ku  miseke  ia 
Kamama , to  the  fields  of  Kamama.  Mu  museke , or  mu  miseke  is  “ within  a field 
or  fields.1*  In  Loanda-Portuguese  “ muceque  ” is  now  used  for  “ country-house, 
summer-house,  villa,”  and  “os  muceques”  is  the  name  given  to  the  inhabited 
country  around  the  city  of  Loanda,  where  the  well-to-do  whites  and  natives  have 
their  country-houses. 

163.  La  will  be  found  only  in  the  stories  told  by  “ Piolho.”  He  uses  it  exactly 
like  ba  or  ha  of  the  Mbaka  dialect.  It  is  probably  an  abbreviation  of  kala . See 
note  174.  In  English  it  is  to  be  translated  by  “if,  whether,  or.” 

164.  Kulemba . Concerning  marriage  ceremonies,  see  the  story  of  the  Four 
Uouas,  and  that  of  the  Daughter  of  Sun  and  Moon. 

165.  ICele,  the  same  as  ft  ail e,  from  ku-ila , to  say  or  do. 

166.  Nguamami  for  nguamiami  is  again  one  of  the  peculiarities  of  Piolho’s 
diction.  As  to  the  governor’s  refusing  the  present,  it  is  becoming  to  the  white 
man,  who  makes  all  the  metal  money,  the  cloth  money,  and  the  bead  money,  to  be 
generous,  especially  on  such  an  occasion ; for,  as  the  saying  goes,  “ mundele  ufu- 
menena  kubana , ftafwnenena  kuzelaj  diiaki  dia  sanji  ue  diazela ,”  i.  e.,  “the 
white  man  owes  his  fame  to  his  liberality,  not  to  his  whiteness  ;'for  the  egg  of  the 
hen,  too,  is  white.” 

167.  Akiki  or  o kiki  is  composed  of  the  old  euphonic  article  o or  a and  the 
demonstrative  pronoun,  first  degree,  of  class  III.,  singular,  which  is  often  used 
for  “ now  ” and  “ but.”  Kitangana  is  probably  understood,  kitangana  kiki , this 
moment. 

168.  Ku-xanga  ( ji-huinii ) comprises  (1)  going  to  the  bush,  (2)  cutting  the  wood 
and  binding  it  into  a bundle,  (3)  carrying  it  home.  As  the  cutting  is  done  with  a 
poor  native  hatchet,  or  an  iron  trade-machete,  the  task  is  rather  laborious. 

169.  Ngamela , from  Portuguese  “ gamella.”  It  is  a vessel  made  of  the  same 
wood  and  shape  as  a canoe,  only  smaller  and  sometimes  shallow.  It  is  used  for 
washing  clothes,  for  feeding  pigs,  for  carrying  fish  (in  Loanda),  for  holding  all 
sorts  of  things.  Very  small  imitations  of  canoes  are  also  used,  with  other  things, 
as  medicinal  charms  (u-mbanda)  consecrated  to  the  spirit  Ngiji  (River)  for  the 
purpose  of  ku-vuala , i.  e.,  breeding  ; but  only  in  the  case  of  barren,  or  not  suffi- 
ciently prolific,  women.  Men  use  natural  medicines  which  are  sold  by  the  native 
doctors  ( i-mbanda ).  The  native  word  for , all  these  small  canoes,  used  as  vessels,  is 
ulungu  or  uatu,  the  same  as  for  the  real  canoe.  See  p.  68. 

170.  Tabu  or  di-tabu  is  a place  on  the  edge  of  a river  or  lagoon,  where  the 
reeds,  which  obstruct  the  banks  of  all  rivers  and  lakes  unless  these  are  pressed  in 
between  bare  rocks,  have  been  cleared  away,  so  as  to  allow  the  canoes  to  land, 
and  the  women  to  bail  out  water  and  do  their  washing.  As  the  tall  grass  of  the 


Notes . 


267 

banks  is  generally  infested  by  crocodiles,  these  cleared  spaces  are  the  only  rela- 
tively safe  places  for  approaching  the  water’s  edge;  for  there  the  crocodile  is 
likely  to  be  detected  before  he  can  strike.  The  colonial  Portuguese  call  such 
places  “ portos,”  i.  e.,  ports,  havens.  I translate  tabu  by  landing-place,  or  simply 
by  landing. 

1 71.  Mulemba.  This  tree  is  the  Ficus  psil op  oga  of  Welwitsch.  It  is  a favorite 
tree  for  shade,  and  thrives  in  the  driest  and  sandiest  soil.  It  is  much  like  the 
banyan-tree  of  India. 

172.  Aiue  / This  is  the  interjection  of  pain,  sorrow,  mourning;  like  the  Ger- 
man “ach!”  It  is  never  a threat  as  “woe  to!”  but  merely  a complaint.  It  is 
really  composed  of  ai  and  ut  or  ue  ; the  latter  being  the  vocative,  the  ai  an  inter- 
jection for  sharp,  thrusting,  physical  pain,  or  unexpected  offence. 

173.  Tund ’ ami , “since  me.”  This  is  an  unusual  construction,  but  very  appro- 
priate and  graphic.  In  emotion  and  sobbing,  it  is  natural  to  leave  different  clauses 
of  a proposition  incomplete,  and  to  announce  them  in  another  order  than  when 
cold  reason  dictates. 

174.  Kala  signifies  usually  “like,  as.”  “ Piolho  ” gives  it  sometimes  the 
meaning  of  “but,  however,  yet.”  See  note  163.  The  meaning  of  the  unfinished 
clause  is : Since  I was  born,  I never  did  any  washing,  but  now  they  send  me  to 
wash. 

17 5.  Ngari  ami  instead  of  the  regular  ngana  iami.  (See  note  166.)  In  Loanda 
the  only  form  used,  besides  the  regular  one,  is  ngatC  iami , which  is  applicable  to 
any  master  or  mistress.  In  Malange  and  Mbaka  ngan ’ ami  is  used  exclusively 
by  a slave-wife  in  addressing  or  mentioning  her  husband,  and  signifies  therefore 
“ my  husband  and  lord.” 

176.  A-ka?na.  Inland,  where  the  language  is  purer,  mu-kama  is  used  only  for 
a slave-wife  of  a polygamist  ( hongo ).  A free  wife  is  called  ki-hunji  or  mu-kaji. 
Among  the  free  wives  of  a polygamist  there  is  a further  distinction  between  the 
wife  who  married  first  and  those  who  followed  her.  The  first  has  authority  over 
the  others,  and  is  called  kota  dia  hongo  (the  great  (wife)  of  the  polygamist),  the 
others  are  called  ji-ndenge  ja  hongo  (the  smaller,  inferior  (wives)  of  the  polyga- 
mist). The  head-wife  alone  has  a right  to  the  title  of  mukua-dibata  (master  or 
mistress  of  the  house),  which  she  shares  with  her  husband ; and  the  head-wife  of 
a chief  alone  is  called  na  mvuale  (queen).  A mu-kama  is  never  called  mu-kaji 
by  either  husband  or  other  people ; he  says  mukani  ami , the  others  say  mukani ’ 
a nganji  (the  mukama  of  So-and-So).  Nor  does  the  mukama  call  her  man  mu- 
lume  ami  or  munume  etuj  this  is  the  privilege  of  the  ki-hunji.  She  calls  him 
ngan'  amt  or  ngana  iami , if  he  has  only  one  mukama , or  ngana  ietu  if  he  has 
several. 

In  the  coast-towns,  mu-kama  is  now  used,  almost  indiscriminately,  for  any 
servant  girl  above  ten  years  who  has  been  bought,  or  “ redeemed,”  as  people  say 
since  slave-dealing  has  ceased  to  be  publicly  honorable.  This  free  use  of  mu- 
kama is  silently  witnessing  against  the  moral  (?)  behavior  of  civilized  masters, 
white  or  colored,  in  the  “ centres  of  civilization.” 

177.  Maid,.  The  term  expresses  vigorous  or  hearty  continuation  of  an  action 
described  in  the  preceding  verb.  Thus,  kola  maiS ! shout  on,  and  loud ! Su - 
ngenu  mai-enu!  pull  on,  and  hard!  In  the  present  case,  Fenda  Maria  means 
to  say  this : I never  washed  the  clothes  (the  slave  girls  always  washed),  let  them 
continue  to  wash ! See  note  36. 

178.  Lelo , instead  of  lelu.  Final  -0  for  final  -u  is  often  heard  in  the  interior, 
where,  in  some  places,  the  use  of  one  or  the  other  is  merely  a matter  of  taste. 

179*  U-ngana,  from  ngana  (see  Grammar,  p.  123),  signifies  in  the  first  place 
“ the  quality,  dignity,  and  office  of  being  a ngana , i.  e.,  a free  person,  one  having 


268 


Folk-Tales  of  Angola. 

authority.”  Keeping  this  first  meaning  in  view,  the  word  u-ngana  is  also  used  for 
chiefship,  honor,  glory,  grandeur,  majesty,  splendor,  for  mastership,  freedom,, 
liberty  ( ufolo\  for  kingdom,  reign,  government,  and  body  politic. 

180.  Utnba7ida  ndenge . U-mbanda  is  derived  from  ki-mbanda , by  prefix  u-,  as 
u-ngana  is  from  7igana.  Umbanda  is : (i)  The  faculty,  science,  art,  office,  busi- 
ness (a)  of  healing  by  means  of  natural  medicines  (remedies)  or  supernatural  med- 
icines (charms);  ( b ) of  divining  the  unknown  by  consulting  the  shades  of  the 
deceased,  or  the  genii,  demons,  who  are  spirits  neither  human  nor  divine ; (e)  of 
inducing  these  human  and  non-human  spirits  to  influence  men  and  nature  for 
human  weal  or  woe.  (2)  The  forces  at  work  in  healing,  divining,  and  in  the 
influence  of  spirits.  (3)  The  objects  (charms)  which  are  supposed  to  establish 
and  determine  the  connection  between  the  spirits  and  the  physical  world.  When 
used  to  designate  these  objects,  the  word  umbanda  admits  of  a plural  form,  ma- 
ujnbanda.  Natural  remedies  for  healing  sickness,  however,  are  not  called  ma - 
umbanda , but  mi-longo. 

As  to  the  meaning  of  the  saying  umbanda  ndenge , in  our  text,  it  is  somewhat 
obscure.  There  is  a proverb,  masunga  kota,  umbanda  ndenge  j literally,  wits  are 
superior  (greater,  stronger),  medicines  (charms)  are  inferior  (smaller,  weaker). 
The  meaning  is : natural  and  acquired  ability  will  protect  and  exalt  a man  much 
more  than  charms  or  superstition.  In  other  words,  a man  endowed  with  wisdom, 
but  deprived  of  charms  (amulets),  is  better  off  than  a stupid  man  with  any  amount 
of  charms.  The  relation  of  umbanda  ndenge,  in  our  text,  to  the  words  preceding- 
it,  may  be  made  intelligible  by  the  following  paraphrase  : Thou  art  engaged  in  a 
struggle  with  contrary  influences  (i umbanda ) ; but  thou  shalt  conquer  one  day 
(according  to  the  saying),  umbanda  is  surpassed  by  masunga . By  stretching  the 
saying  a little  — and  African  sayings  are  very  elastic — it  can  also  be  made  to 
mean  that  a just  cause  will  finally  triumph  over  ill-will,  and  innocence  or  virtue 
come  out  victorious  over  its  enemies. 

181.  What  a comforting  power  there  is  in  being  “loused”  no  one  can  imagine, 
who  has  not  seen  the  blissful  expression  on  the  face  of  the  Loanda  girl,  when,  her 
head  sweetly  resting  on  another’s  lap,  she  is  being  relieved  of  her  troublesome 
customers.  It  is  a token  of  friendship  to  catch  another’s  lice;  and  not  an  atom 
of  shame  attaches  to  those  concerned.  As  the  operator  is  pretty  sure  to  be  him- 
self invaded  by  the  tiny  host,  he  or  she  often  does  the  work  gratuitously,  with  the 
understanding  that  the  kindness  will  be  returned  (reciprocity).  Among  others 
than  friends,  it  is  customary  to  give  a compensation.  In  Loanda,  the  average 
charge  is  from  one  and  one  half  to  three  cents,  according  to  the  amount  of  trouble 
and  risk  incurred.  One  day,  on  dismissing  my  school  at  Loanda  (to  which  only- 
paying  pupils  were  admitted),  I noticed  some  trouble  between  two  scholars  and 
inquired  after  the  reason.  With  a whining  voice  a little  fellow  replied : “ So-and- 
So  refuses  to  catch  my  lice.”  He  considered  that  a great  breach  of  school-fellow- 
ship.  At  Malange,  a big  fat  worm,  called  katotola-jina  (the  lice-crusher),  and 
which  builds  a most  interesting  nest,  is  used  by  the  natives  as  louse-catcher. 
Placed  on  the  wool  of  the  head,  it  introduces  its  tiny  head  and  strong  claws  into 
the  tangled  hair,  ferrets  out,  and  devours  the  unwelcome  guests.  When  it  has 
done  its  work,  it  is,  without  thanks,  cast  back  into  the  bush. 

182.  Lopa  is  the  Portuguese  “ roupa.” 

183.  To  tell  a lie  in  self-defence,  to  cheat  within  certain  limits,  and  to  steal 
trifles  in  favor  of  a friend,  are  not  condemned  by  the  native  standard  of  morality ; 
but,  when  found  out  or  caught  in  the  act,  the  author  of  such  an  act  may  feel 
ashamed  of  his  lack  of  shrewdness. 

184.  Papaii.  When  used  absolutely,  “father”  and  “mother”  are  rendered  by 
papaii  and  mamaniij  but  as  soon  as  the  word  is  qualified  by  a possessive  pro- 


Notes.  269 

noun  the  forms  f>ai  and  ntanii  are  the  only  ones  to  be  used,  e.  g.,  pai  etu , tnanii 
enu. 

185.  Kuxi;  about  kuxi  see  Grammar,  pp.  30  and  31. 

186.  It  is  off  with  a fish,  that  is,  it  is  carried  off  by  a fish. 

187.  This  i is  a vocative  /,  which  is  freely  used  where  we,  in  writing,  put  a 
point  of  exclamation.  It  is  also  often  added  to  a word,  and  drawn  out  to  consid- 
erable length,  when  the  person  speaking  is  hesitating  about  what  to  say  next. 

188.  Kate ku  bata.  Before  kati  and  the  destination,  the  verb  kuenda>  to  walk, 
or  to  go,  is  often  left  out,  and  must  be  supplied  in  the  translation. 

189.  Ku-kuata  mu  kibetu , literally,  to  catch  in  flogging,  is  synonymous  with 
ku-bana  kibetu , to  give  a flogging. 

190.  Kobidi  is  the  Portuguese  “cobre.” 

191.  Seta  is  the  Portuguese  “cera,”  i.  e.,  bee’s  wax.  There  is  no  other  word 
for  the  trade-wax.  But  the  wax  of  the  honey-comb  is  called  i-sela,  or  i-xila,  the 
singular  of  which  {ki-sela  and  ki-xila ) signifies  a single  cell  of  the  honey-comb. 
To  get  the  honey  out  of  the  comb,  is  called  ku-kama  o uiki  mu  ixila. 

192.  Teeth  of  elephant,  i.  e.,  tusks  of  ivory. 

193.  Di-konge.  This  is  the  genuine  Ki-mbundu  word  for  India-rubber,  both  as 
a plant  and  as  an  article  of  trade ; but  the  U-mbangala  (Kasanji)  word  ndundu  is 
gradually  superseding  it,  at  least  in  the  interior.  The  Ngola  and  Holo  tribes  call 
it  di-hoke ; the  Ma-hungu  call  it  mu-konge;  some  Mbaka  people  and  the  Mbondo 
tribe  call  it  ka-nana.  The  Ma-songo,  like  the  I-mbangala,  call  it  ndundu;  and 
the  Ma-kioko  pronounce  this  with  a different  intonation,  giving  the  last  syllable  a 
higher  tone. 

194.  Tata  (father)  is  often  used  without  any  definite  meaning,  as  a euphonious 
pleonasm. 

195.  Ji-maxu  is  the  Portuguese  “ machos.” 

196.  Ma-soladi , sing,  di-soladi,  from  Portuguese  “soldado.” 

197.  Mujika  is  the  Portuguese  “ musica,”  and  means,  in  these  stories,  a military 
band. 

198.  On  taking  leave,  it  is  customary  for  the  one  who  goes  to  say  xaT  4!  that 
is,  remain,  or  stay ! (with  or  without  kiambote , i.  e.,  well),  and  for  the  one  who 
stays,  to  say : BixiP  e (with  or  without  kiambote , well),  that  is,  arrive  (safely  at 
your  destination). 

199.  Compare  this  account  of  the  Ma-kishi  (singular  Di-kishi,  or  Kishi)  with 
those  given  in  the  Ma-kishi  stories,  N os.  V.,  VI.,  VII.,  and  others.  The  description 
of  the  Ma-kishi  given  by  “ Piolho  ” and  other  A-mbundu  informants,  agrees  in  all 
main  points  with  that  of  the  cannibals  of  the  Zulu  folk-lore  in  Dr.  Callaway’s 
“Nursery  Tales,”  vol.  i.  pp.  28,  29,  33,  43  (many-headed  monster),  145,  146,  157, 
esp.  158.  Like  “Piolho,”  in  the  explanations  asked  of  him,  the  Zulus  describe 
the  cannibals  as  wearing  long  tangled  hair,  which  falls  over  their  faces.  This 
long  hair,  and  the  many  heads  of  some  Ma-kishi,  are  the  only  points  in  which  the 
Ma-kishi  of  the  A-mbundu  disagree  with  their  descriptions  of  the  A-tua,  or  Ba- 
tua,  the  famous  pygmies  of  brown  complexion,  who  are  found  in  the  great  forests 
of  all  Africa  east  of  the  Niger,  and  who  seem  to  be  the  aborigines  whom  the 
immigrant  Bantu  (including  all  the  African  Blacks  or  N egroes)  had  to  fight  and 
drive  back  before  they  could  establish  peaceful  communities.  But,  though  I have 
not  heard  of  any  pygmy  tribe  wearing  long,  tangled  hair,  or  having  the  faculty  of 
growing  another  head  as  soon  as  one  is  cut  off,  it  does  not  shake  my  present 
belief  that  our  Ma-kishi,  the  cannibals  of  the  Zulus  (. Ma-zimu ) and  those  of  the 
Be-chuana  ( Ma-rimo ) are  the  aboriginal  pygmy  tribes.  Not  so  much  as  they  are 
now,  but  as  they  appeared  to  the  first  Bantu  settlers,  and  as  they  were  by  these 
incorporated  into  the  semi-historic  and  semi-mythologic  folk-lore  of  their  race. 


270  Folk-Tales  of  Angola . 

The  hydra-like  heads  of  the  Ma-kishi  are  an  excellent  symbol  of  the  system  of 
guerilla  warfare  common  to  all  the  Ba-tua  (see  Callaway’s  “Nursery  Tales,”  p. 
354).  It  is  strange  that  Callaway  did  not  notice  the  similarity  of  his  cannibals 
with  his  Aba-twa,  so  graphically  described  at  pp.  353  and  354.  His  informants 
there  declare  that  the  Aba-twa  kill  those  who  say  they  did  not  notice  them  from 
afar,  because  they  consider  that  an  insulting  reflection  on  their  undersized  stature. 
This  is  identical  with  the  account  of  the  Ba-tua  given  me  by  natives  from  different 
parts  of  Angola.  (Concerning  the  Ba-tua  in  the  forests  of  the  Kuangu  River,  see 
the  notes  to  my  Vocabulary  of  U-iaka,  which  will  be  published  with  a number  of 
other  vocabularies  in  the  Bulletin  of  the  American  Geographical  Society,  1894.) 

200.  Tenda!  uatendela  'nil?  could  not  be  explained  by  any  native  I ques- 
tioned on  the  subject.  The  expression  is  only  used  in  connection  with  divining. 
The  translation  I venture  to  give  is  sufficiently  warranted  by  similar  questions 
and  answers  in  the  divinations  of  the  A-mbundu. 

201.  About  the  “sandu,”  or  “xald,”  i.  e.,  namesake,  see  note  85. 

202.  Kuaki , from  ku-kia , to  dawn;  ku-ma  is  the  subject  of  ku-aki. 

203.  Kezuatu , contraction  of  the  genitive  ka  izuatu . 

204.  Kia-lumingu.  The  full  form  is  kizua  kia  lumingu , i.  e.,  the  day  of 
lumingu . This  lumingu  is  the  Ki-mbundu  pronounciation  of  the  Portuguese 
“ Domingo,”  which,  again,  is  the  Portuguese  pronounciation  of  the  Latin  “ Do- 
minicus,”  i.  e.,  the  Lord.  Therefore  kia-lumingu  means,  in  its  Latin  origin,  the 
day  of  the  Lord.  It  is  used  for  Sunday.  The  days  of  the  week,  in  Ki-mbundu, 
are,  Sunday,  kia-lumingu;  Monday,  kia-xikunda,  from  Portuguese  “ segunda 
(feira),”  i.  e.,  second  (holy  day);  Tuesday,  kia-telesa,  from  “ terga; ” Wednesday, 
kia-kualata , from  “quarta;”  Thursday,  kia-kinda , from  “quinta;”  Friday,  kia- 
sexta , from  “sexta;”  Saturday,  kia-sabaluy  from  “sabbado.”  In  literary  Ki- 
mbundu  these  exotic  names  will  probably  be  superseded  by  the  native  names: 
Kia-Ngana,  Kiaiadi , Kiatatu , Kiauana , Kiatanu , Kiasamanu^  Kiasambuadi. 

205.  Ngeleja,  from  Portuguese  “igreja.”  Compare  ki-ngeleji,  from  “inglez.” 

206.  Katalaiuy  in  Portuguese  “ Catraio.”  This  name  is  particularly  used  as  a 
proper  name  for  male  slaves.  Katalaiu  is  generally  a trusted  domestic  slave,  not 
a plantation  hand.  Here,  Katalaiu  is  evidently  a faithful  old  slave  of  Nzud  and 
Maria’s  father;  and  he  still  respects  in  Maria  his  old  master’s  daughter. 

207.  Ngan 9 a ndenge.  This  form  is  used  in  Loanda  together  with  ngan ’ ia 
ndenge  and  ngana  ia  ndenge.  In  Malange,  the  latter,  the  full  form,  is  the  only 
one  used. 

208.  I abindamena  ngenji.  This  expression  denotes  the  exceeding  beauty  or 
goodness  of  the  thing  or  things  to  which  it  refers.  Ngenji , from  ku-enda , to  walk, 
is  a traveller.  But,  as  Africans  always  travel  for  trade,  it  is  also  used  for  trader, 
merchant.  The  traders,  of  course,  desire  beautiful  articles  to  trade  with ; and, 
being  in  the  business,  they  are  the  best  judges  of  the  quality  of  goods. 

209.  Kaluaji,  from  Portuguese  “ carruagem.” 

210.  Misa,  the  Portuguese  “missa.”  The  blind  and  the  cripples  are  regular 
attendants  at  church  in  Loanda,  because  the  “ Misericordia  ” benevolent  fund 
has  alms  distributed  to  them  by  the  priest  on  each  Sunday. 

21 1.  Id.  Who  these  id  are  is  explained  in  the  following  words,  ni  mujika  ie; 
they  are  the  men  composing  her  band. 

212.  Embamba,  i.  e.,  o imbamba.  The  Kisama  people  and  some  Quanza  and 
Loanda  people  use  this  form,  e-  instead  of  o i-. 

213.  On  the  remarkable  law  of  preference  or  precedence  which  determines  the 
use  of  the  negative  suffixed  pronouns,  when  combined  with  infixed  pronouns,  see 
Grammar,  pp.  78  and  79. 

214.  Makutu  mi ! This  expression  is  not  only  not  insulting,  but  it  may  be 


Notes . 


271 

complimentary  as  expressing  surprise,  when  it  is  known  the  person  addressing  one 
intended  to  cause  surprise.  It  corresponds  then  to  our  “you  don’t  say  so ! ” or 
“is  it  possible?”  Intonation  unmistakably  shows  in  each  case  whether  makutu 
me  expresses  contradiction,  doubt,  or  astonishment. 

215.  This  se  is  not  si  “ without,”  nor  se  “ if,”  nor  se  “saying,”  but  an  old  nega- 
tive particle.  In  Loanda  they  would  say,  ukala  kota  kana  etc.  The  three  negative 
particles  of  Ki-mbundu  are:  ne , se,  and  k’ ; the  two  first  have  almost  disappeared 
in  the  modem  Loanda  and  Mbaka  dialects. 

216.  Kuaki  marks  the  beginning  of  day,  ku-7ianga  the  spending  of  the  day, 
ku-zeka  the  end  of  day,  and  the  spending  of  the  night. 

217.  Ngonge  is  both  the  instrument  used  in  a proclamation  and  the  proclama- 
tion, order,  or  command  itself.  In  the  native  towns,  the  herald  shouts  the  proc- 
lamation in  the  principal  thoroughfares.  Sometimes  he  first  calls  the  people’s 
attention  by  striking  a native  bell,  or  by  sounding  a bull’s  horn.  This  horn,  I was 
told,  is  also  called  ngonge  by  the  Kisama  people ; at  Malange  the  name  of  the 
horn  is  kipanana . At  Loanda  it  is  called  mbinga  or  mbungu.  But  ngonge , no 
doubt,  signifies  primarily  a bell,  and  is  synonymous  with  ngunga.  A bell  is  still 
used  for  proclamations,  and  called  ngongey  by  the  tribes  north  of  the  Bengo  and 
Dande  rivers,  i.  e.,  among  the  Dembos  (Ji-ndembu).  The  ngonge  is  made  of 
iron,  and  consists  of  a double  bell  in  the  shape  of  U,  each  leg  of  the  U represent- 
ing one  bell.  There  are  no  clappers  in  these  bells.  They  are  rung,  or  rather 
played,  by  striking  with  a piece  of  iron  on  either  cup  alternately.  This  native 
African  bell  has  been  noticed  in  many  parts  of  the  Continent,  and  is  described  in 
the  works  of  several  great  African  travellers. 

218.  Saku  is  the  Portuguese  “sacco,”  i.  e.,  sack.  The  sum  represented  by  a 
saku  is  thirty  Portuguese,  or  nearly  thirty-three  American,  dollars.  It  is  called 
saku,  because  thirty  dollars  in  Angolan  copper  money  make  up  a man-load,  and 
this  is  the  sum  usually  put  up  in  a sack  when  cash  remittances  are  made  to  the 
interior.  The  two  “ sacks  ” promised  by  the  Governor  represent,  therefore,  about 
sixty-five  dollars  of  American  money,  and  their  local  value  is  best  illustrated  by 
the  fact,  that  even  now  (1891)  two  young  slaves  could  be  bought  with  the  money, 
at  Loanda,  while  in  the  interior  it  would  bring  three  or  more  adult  slaves.  Slavery 
is  abolished,  by  law  in  all  Portuguese  dominions  ; but  the  natives,  even  in  Loanda, 
buy,  sell,  and  own  slaves  without  regard  for  the  white  man’s  law.  The  same  is 
the  case  in  some  English  and  other  colonies. 

219.  Kadifele , from  Portuguese  “alferes.” 

220.  Thus  far  “ Piolho’s  ” dictation  of  the  story.  The  remainder,  which  is 
rather  disconnected,  was  sent  me  to  America  by  my  former  Loanda  pupil,  Domingos 
de  Lemos,  who  was  then  employed  at  Bom-Jesus. 

221.  Azalma  / is  the  Portuguese  “as  armas!” 

222.  Tuma  ku  k ’ ijia  is  an  idiom  for  “ know  thou  well,”  or  “ mind.” 

223.  Ngi  bange  favolo  is,  in  pure  Ki-mbundu,  ngi  bange  kiadi. 

224.  Kaleia  is  the  Portuguese  “cadeia,”  i.  e.,  chain  or  prison.  In  Ki-mbundu 
ku-ta  mu  lubambu  is  to  put  in  chains  (native  jail) ; ku-ta  mu  'aleia  is  to  put  in 
(Portuguese)  jail. 

225.  Ku-nganaiay  from  Portuguese  “ enganar.”  In  pure  Ki-mbundu,  to  deceive, 
is  translated  by  ku-fumba,  when  synonymous  with  cheating,  and  by  ku-ta  makutu , 
when  no  money  or  property  is  involved. 

226.  Ku-folokala , from  Portuguese  “enforcar.”  In  Ki-mbundu,  hanging  is 
ku-nienga . 

227.  This  saying  is  not  very  proper.  Nga  Nzud  must  be  very  bitter  to  apply  it 
to  his  wife.  The  meaning  of  the  saying  is,  “we,  the  women,  must  be  paid  for, 
before  we  marry,  because  our  bodies  are  a merchandise  which,  owing  to  the 


272 


Folk  - Tales  of  A ngola . 

demand,  we  can  sell  at  any  time.”  With  a few  honorable  exceptions,  the  mulatto 
girls  of  a poor  mother  are  taught  from  tender  childhood  that  their  support,  and 
that  of  their  relatives,  will  depend  on  their  making  a profitable  trade  of  their 
bodies  with  white  men. 

228.  There  seems  to  be  a short  blank  between  this  and  the  following. 

229.  AlumazSy  or  lumazd%  from  Portuguese  “armazem.” 

230.  Kikusu  is  a fresh-water  fish  which  is  much  relished,  notwithstanding  its 
countless  bones. 


NO.  III. 

Informant.  Most  of  the  stories  in  the  present  collection  were,  like  this,  dic- 
tated by  a native  of  Malange,  whose  full  Portuguese  name  is  Jeremias  Alvares  da 
Costa,  while  his  current  name  is  Jelemfa  dia  Sabatelu,  that  is,  Jeremiah,  son  of 
the  shoemaker.  His  father  was  a shoemaker  from  Mbaka  (Ambaca)  who  had 
settled  at  the  court  of  Bangu,  the  head-chief  of  the  scattered  Mbamba  tribe,  and 
married  a daughter  of  the  chief’s  elder  sister.  By  this  marriage  the  sons  of  the 
shoemaker  belong  to  the  royal  family  of  the  Mbamba  tribe  and  are  eligible  to 
the  chiefship.  They  are  both  Mbamba  and  Mbaka,  but  first  of  all  Mbamba.  The 
informant  learnt  his  father’s  trade,  and  has  become  his  successor  as  shoemaker  at 
Bangu’s  village.  In  the  natural  course  of  events,  he  may  also  inherit  the  chief- 
ship  and  become  a Bangu  himself,  for  the  present  presumptive  heir  is  his  uncle 
and  he  comes  next  to  his  uncle. 

In  1890  he  came  with  me  to  America,  and  most  of  his  stories  were  dictated 
at  Vineland,  N.  J.  A life-size  model  of  him  is  to  be  seen  in  the  Ethnologic 
Section  of  the  National  Museum,  Washington.  Since  1891,  he  is  again  with  his 
family  at  Bangu’s  near  Malange  (Malanji).  Though  by  no  means  exempt  from 
human  and  African  frailties,  Jeremiah  has  always  been  an  abstainer  from  drink 
and  native  dances,  and  in  all  the  time  we  lived  together  I have  never  known  him 
to  tell  a lie,  or  steal,  or  behave  unseemly. 

Dialect.  The  informant  is  equally  familiar  with  the  Mbaka  dialect  of  his 
father  and  the  Mbamba  dialect  of  his  mother.  This  story  is  entirely  Mbaka, 
both  as  to  dialect,  origin,  and  dramatis  personas. 

Comparative.  The  first  part  of  the  legend,  where  Kimanaueze’s  wife  will  eat 
nothing  but  fish,  and  thus  overtaxes  the  River’s  kindness,  appears  differently  told 
in  Story  No.  IV.  of  Loanda.  The  metamorphoses  into  a variety  of  animals  are  of 
frequent  occurrence  in  all  Bantu  fiction. 

The  marriage  of  Kimanaueze’s  son  with  the  Governor’s  daughter  seems  to  be 
identical  with  that  of  Kimalezu’s  granddaughter  with  the  Governor’s  son.  (Story 
still  unpublished.)  In  the  Bantu  languages,  where  the  same  word  means  either 
son  or  daughter,  a confusion  of  sexes  is  quite  natural. 

In  Schlenker’s  “Temne  Traditions”  (London,  1861)  p.  89,  the  Temne  hero 
Tamba  renders  some  services  to  animals  who,  in  return,  give  him  instructions, 
which  later  on  greatly  help  him  to  win  the  daughter  of  the  King,  whose  successor 
he  becomes;  all  very  much  like  Nzud’s  experience  with  the  beasts  and  the 
Governor. 

Passing  from  Sierra  Leone  to  the  extreme  southeast  corner  of  Africa,  we  find, 
among  the  Zulus,  Ubabuze,  who  like  Nzua  is  deprived  of  men  and  oxen  by  wild 
beasts,  but  saved  by  a mouse,  on  whose  skin  he  is  lifted  up  in  the  air,  and  carried 
to  his  damsel  whom  he  marries.  (Callaway’s  “ Nursery  Tales,”  p.  97.)  As  to  the 
personification  of  the  river,  compare  the  one  reported  by  Du  Chaillu,  “ Equatorial 
Africa,”  New  York,  1890,  p.  358. 

The  Portuguese  stories  “A  Torre  Babylonia”  and  “A Torre  Madorna,”  whose 


Notes. 


273 

fundamental  outline  is  found  in  the  folk-tales  .of  many  other  nations,  have  some 
resemblance  to  this  number.  See  “ Contos  populares,”  by  Ad.  Coelho,  p.  34,  and 
“ Contos  nacionas,”  by  the  same,  p.  50. 

231.  Kilundu  kia  makatnba.  This  expression,  it  seems,  is  not  known  in  Lo- 
anda.  The  informant  says  it  signifies  “ possessor  of  many  friends,”  i.  e.,  a popu- 
lar man.  Ki-lundu  is  a non-human  spirit,  the  same  as  di-bamba.  Ku-lunda  is 
to  lay  aside  and  keep  in  a safe  place.  See  note  620. 

232.  Uatunga , uasoma.  Used  both  at  Loanda  and  in  the  interior.  Ku-tunga, 
ku-soma  is  an  idiom,  signifying  to  build  one’s  house,  marry,  have  children,  cattle, 
and  get  on.  The  tense  used  here  is  preterit  III.,  indicative  of  a distant  past. 
The  preterit  II.  is  uatungile , uasomene , and  preterit  I.  is  uatungu , uasomo . This 
tense  implies  that  the  action  is  still  fresh,  recent. 

233.  Na  mvuale  je.  Na  mvuale  is  the  title  of  the  chief’s  head-wife,  and  cor- 
responds, therefore,  to  our  Queen.  This  use  of  the  plural  concord  (ie)  with  a 
singular  noun  (mvuale),  as  a sign  of  respect,  is  remarkable.  It  is  also  used  with 
the  prime-minister,  e.  g.,  ngolambole  je,  but  neither  with  the  chief’s  title  soba  nor 
with  di-kota , head-man.  To  show  somebody  respect  by  this  use  of  the  plural  is 
called  ku  mu  jingisa. 

234.  Mbiji  ia  menia.  In  the  interior,  the  word  mbiji,  in  the  plural  form  ji- 
mbiji,  is  used  to  denote  meat  or  vegetables  eaten  with  the  staple  funji  (mush). 
Mbiji  is  one  of  the  general  Bantu  words  for  meat ; and  so  mbiji  ia  7?ienia , i.  e., 
the  water-meat,  was  probably  the  first  denomination  of  fisb.  In  modern  Ki- 
mbundu,  7nbiji  is  used  almost  exclusively  for  fish. 

235.  Katumua , from  ku-tuma , to  send,  to  command.  The  regular  passive  form 
of  the  Bantu,  formed  by  the  insertion  of  u before  final  a,  which  has  disappeared 
as  a living  form  in  Ki-mbundu,  is  still  preserved  in  this  word  and  a few  others. 
Katumua  means  “ messenger.” 

236.  Uxi.  This  is  the  most  common  form  in  the  interior  for  uixi ; but  they 
never  say  axi  for  exi,  which  proves  that  -ixi  is  the  root,  even  in  the  dialects  of  the 
interior. 

237.  Lukala  is  the  largest  affluent  of  the  Kuanza  River,  which  it  joins  at  Mas- 
sangano  (. Masanganu , confluence,  from  ku-sangaTta , to  meet). 

238.  Ku-ta77iba  is  used  only  for  fishing  with  nets  (ma-uanda)  and  with  the  large 
fish-baskets,  used  solely  by  women,  and  which  are  called  i-sakala.  These  are  like 
the  mi-zua,  only  larger.  With  the  mu-zua  the  verb  to  be  used  is  ku-kuata  for 
catching  (fish),  while  ku-luTtga  is  used  for  the  setting  of  the  basket-trap.  With 
hooks,  the  verb  for  catching  is  ku-loua. 

239.  Ngidia-hi?  In  Loanda  ngidia-nii?  or  ngidia'nii  f The  absolute  form 
is  inii  in  Loanda,  ihi  in  the  interior. 

240.  Kizu ’ eki,  or  kizu'  okio,  or  kiztia  kimoxi,  can  all  be  used  for  “one  day” 
when  beginning  an  episode  in  a narrative.  In  the  folk-tales  of  Louisiana  negroes, 
the  expression  “ this  day  ” for  “ one  day  ” is  also  met  with. 

241.  Mbanza  signifies  really  the  house,  yard,  and  adjoining  huts  belonging  to 
the  chief  and  his  wives  ; that  is,  his  residence,  his  court.  It  also  means  capital, 
for  it  is  applied  to  the  whole  village  inhabited  by  the  king.  In  the  Mbaka,  as  in 
most  inland  dialects,  mbanza  is  moreover  used  for  the  chief  himself. 

242.  Ubixila , in  Loanda  ubixila.  The  natives  of  the  interior  pronounce  the  x 
of  Loanda  like  tsh , in  words  which  in  the  Bantu  mother-tongue  had  a /.  It  only 
occurs  before  and  the  change  of  the  ancient  t to  x and  x is  due  to  the  presence 
of  this  Mu-ti  (tree)  becomes  7iiu-xi  in  Mbaka,  mu-xi  in  Loanda. 

243.  Koxi,  boxi,  moxi,  are  contractions  of  ku  o 'xi,  bu  o 'xi,  mu  o 'xi.  Compare 
m' o' nzo  equal  mu  o'nzo. 

244.  Ha  or  ba  is  the  word  used  by  the  Mbaka,  and  other  inland  tribes,  for  the 
Loanda  word  anga , or  inga,  meaning,  “ whether,  or,  if,  and,  then.” 


274  Folk  -Tales  of  Angola . 

245.  Kiximbi  is  the  spirit  or  genius  who  is  supposed  to  be  lord  of  a river  or 
lagoon.  It  may  be  masculine  or  feminine.  In  Loanda,  the  same  genius  (di- 
hamba , di-bamba  or  ki-lundu)  is  called  Ki-anda  or  Ki-tuta . See  Nos.  IX.  and  L. 

246.  Ku  di  ijila , to  come  spontaneously,  unsent,  unbidden  ; from  kuiza.  The 
form  is  a combination  of  the  reflexive  (di)  with  the  relative  (-ijila)  verb. 

247.  Imana  / “ stand ! ” is  also  used  for  “ stop  1 ” Ku-im-ana  is  a medial  form 
of  ku-im-ika , to  erect,  hence  to  stand  erect. 

248.  The  first  time,  the  fisherman  pulled  the  net  barely  out  of  the  water ; then 
he  let  it  drop  and  ran.  The  second  time,  he  dragged  it  on  to  dry  land. 

249.  Mundu  is  the  collective  of  mu-tu.  As  a collective  it  has  no  plural  form. 
It  means  “ crowd,  congregation,  tribe,  nation,  mankind,  world.” 

250.  Among  most  tribes,  to  the  farthest  interior  (Mbamba,  Ndongo,  Mbondo, 
Ma-songo,  Ma-holo,  Ma-hungu,  I-mbangala,  Tu-pende,  Bashi-Iange,  Akua-lunda), 
the  chief  is  approached  in  the  manner  here  described,  by  a subject  as  well  as  by  a 
stranger.  That  is,  the  subject  or  the  stranger  sits  down  on  the  ground,  throws 
himself  flat  on  his  back,  then  bows  forward  and  touches  the  ground  with  his  chin. 
The  Mbaka  tribe  (i-mbadi)  and  their  offspring  are  exempt  from  this  custom. 
The  Ma-kioko  and  Ma-shinji,  in  addition,  pick  up  dust  and  rub  it  on  chest  and 
chin. 

251.  Kalunga . This  word  is  used  to  signify:  (1)  death;  (2)  the  personification 
of  death  in  the  shape  of  the  king  of  the  nether  world,  called  Kalunga-ngombe, 
and  the  world  of  shades  itself ; (3)  the  ocean ; (4)  an  interjection  of  wonder ; (5)  a 
title  of  respect,  given  to  a chief,  and,  among  the  I-mbangala,  to  every  freeman  of 
some  importance. 

252.  Mi.  This  is  the  objective  of  the  personal  pronoun,  second  person  plural, 
in  most  dialects  of  the  interior,  which  use  mu - for  the  prefixed  subjective.  In 
Loanda  nu  is  used  for  both  the  prefixed  (subjective)  and  infixed  (objective)  pro- 
noun. 

253.  Kunuj  in  Loanda  kuku. 

254.  Mahezu.  What  the  original  meaning  of  this  word  is  no  one  has  been 
able  to  tell  me  thus  far.  Its  use,  however,  is  plain  enough.  It  stands  like  our 
“ amen,”  after  a prayer,  as  the  word  signifying  that  the  speech  has  come  to  a 
“full  stop;”  that  the  speaker  or  talker  has  reached  the  end  of  what  he  wanted  to 
say.  To  this  mahezu  the  other  party  answers  a Nzambi,  that  is,  “ of  God.”  The 
word  mahezu  is  probably  imported  from  a dialect  or  language  of  the  far  interior. 

255.  Ngolambole , composed  of  Ngola  (probably  old  Ki-mbundu  for  nganay 
Lord)  and  mbole,  i.  e.,  hunt;  hence,  “Lord  of  che  hunt ” (ngola  a mbole).  It  is 
the  title  of  the  chief’s  prime  minister,  and  presumptive  successor,  if  he  be  of 
royal  blood  and  closely  related  to  the  king.  The  other  royal  officer  is  the  sakala 
or  tandala,  that  is  the  secretary,  who,  in  the  Kuangu  basin,  is  almost  invariably 
a Mbaka-man.  The  council  of  the  ma-kota , or  elders,  is  the  legislative  body  (par- 
liament) of  the  tribe,  while  the  king,  with  his  cabinet,  is  the  executive,  wielding 
absolute  power  as  long  as  he  is  constitutional  enough  to  keep  in  favor  with  the 
ma-kota. 

256.  In  the  interior,  only  the  chiefs  and  civilized  Mbaka  men  are  allowed  to 
sit  on  a European  chair.  The  elders  may  sit  on  native  stools;  the  plebeians  and 
slaves  sit  on  mats,  or  on  the  bare  ground. 

257.  M’o’xi,  in  Loanda  mu  'xi.  Written  in  one  word,  ?noxi,  it  signifies 
“ under.” 

258.  Palahi.  or  Paid  hi?  in  Loanda  pala’nii?  composed  of  pala  (Portuguese 
“ para)  ” and  inii,  i.  e.,  what  ? The  purely  Ki-mbundu  equivalent  is  mu  konda 
dia  ’hi?  in  Loanda  mu  konda  dia  ’nii? 

259.  Mann,  with  accent  on  last,  long,  and  nasal  syllable,  is  an  interjection  sig- 
nifying “ I,  or  we,  don’t  know.” 


Notes. 


275 


260.  Iu  doxiy  iu  lulu,  is  an  idiom  signifying  “ he,  or  she,  is  restless.” 

261.  In  the  interior,  when  a woman  is  going  to  give  birth  she  generally  goes 
out,  with  female  assistants,  into  the  bush,  and  delivers  there,  out  of  sight  of  the 
men. 

262.  Kit  ala,  like  kisoko , is  both  size,  or  stature,  and  age. 

263.  A-ba , or  o-ba , signifies  “take.”  Compare  with  ku-ba , to  give.  They  also 
say  ama. 

264.  Monde , possibly  from  Portuguese  “montar,”  i.  e.,  to  mount,  ride.. 

265.  Ku  etna,  often  used  in  the  interior  for  ku  dima.  In  U-mbundu,  and  other 
dialects,  the  prefix  di-  is  often  substituted  by  the  prefix  e-y  or,  more  correctly,  by 
the  old  article  e-. 

266.  Bu  kota  dia  muxi , is  “at  the  foot  of  a tree,”  in  the  same  sense  as  we  say 
“ at  the  foot  of  a mountain.”  The  kota  of  a tree  is  the  space  and  the  ground 
around  it,  as  far  as  its  shade  extends  while  the  sun  is  high. 

267.  Xitu  is  “ flesh,  meat,”  used,  as  in  the  Bible,  to  signify  all  animate  beings, 
but  especially  animals  used  for  food,  and  par  excellence  “game.”  Ki-ama  is  a 
ferocious  animal ; ki-bamba , a reptile  or  an  insect,  a crawling  animal. 

268.  Mu  ngongo  is  never  used  in  Loanda  as  one  word ; but  in  the  Mbaka 
dialect  it  may  be  spelled  and  used  as  mungongo,  a noun  of  class  II.  Only  the 
doubled  use  of  mu  (mu  mu-ngongo)  is  to  be  avoided. 

269.  “That  made  God,”  an  inversion,  which,  straightened  out,  means  “that 
God  made.”  The  rule  No.  8 of  the  twelve  laws  of  Bantu  grammar,  formulated 
by  Lepsius,  that  the  subject  is  always  placed  before  the  verb,  and  the  verb  before 
the  object,  is  not  to  be  accepted  without  reserve. 

270.  Mbunda  is  really  the  soft  part  between  the  ribs  and  the  hips,  called  waist. 
But,  by  extension,  mbunda  is  most  frequently  used  for  any  bottom : in  animals, 
men,  baskets,  bottles,  and  other  things.  Compare  mbunda,  meat,  in  the  Kuangu 
dialects.  See  note  3 76. 

271.  Kakele,  from  ku-ila , imperative  future  III. 

272.  Teleji!  looks  like  Portuguese  “tres,”  three,  used  to  introduce  a conjuring 
formula.  The  meaning  of  these  formulae  is  intentionally  obscure  or  unintelli- 
gible. 

273.  Ngudi  signifies  wolf,  or  hyena,  in  the  U-mbangala  dialect. 

274.  The  njinji  is  a wild  cat  looking  like  a leopard,  but  smaller. 

275.  Bana  mu  kanu , literally,  “ give  the  inside  of  mouth,”  graphic  for  “ hold  out 
thy  open  mouth.”  On  spittle,  cf.  “Journal  American  Folk-Lore,”  1890,  pp.  51-59. 

276.  As  tlj£  njinji  and  the  leopard  (ingo),  so  the  mukenge  and  the  mbulu  ase 
close  relatives. 

277.  Hadi,  meaning  hardship,  in  the  interior,  is,  in  Loanda,  an  objectional  word 
for  dung. 

278.  Kikuanzomba;  this  name  of  the  hawk  is  only  used  in  fiction ; it  is,  we 
might  say,  its  poetic  name. 

279.  Kabungu  is  any  tailless  bird.  The  Holokoko  looks,  indeed,  as  though  his 
tail  had  been  clipped  ; and  for  this  reason  science  has  named  him  Helotarsus 
ecaudatus . He  is  celebrated  for  his  high  flight,  which  gave  rise  to  this  laudatory 
saying  of  him;  “ uate  (or  uasua ) mbambe  ni  diulu  (or  dilu)P  i.  e.,  he  set  the  bound- 
ary with  the  sky,  or,  he  touches  the  sky.  Compare  these  “ poetic  ” names  with 
the  “laudatory”  names  in  South  Africa. 

280.  Mutu  a lubila-suku.  This  is  the  “poetic”  name  of  man.  The  transla- 
tion given  in  the  text  is  a mere  guess,  suggested  by  the  sound  of  the  words.  It 
may  be  more  correct  to  write  Lubi  la  (lua)  suku.  See  note  628. 

281.  Mon ’ a ?nundele,  i.e.,  “young  white  man;”  also  applied  to  a civilized 
native. 


276  Folk  - Tales  of  Angola . 

282.  Muania  is  the  heat  and  light  of  the  sun;  daylight  and  noon-heat.  In 
Loanda,  the  word  is  pronounced  luania. 

283.  Ma-letd , sing,  di-letd,  from  Portuguese  “leitao.” 

284.  Muha7Jiba  is  the  long  basket  in  which  goods  are  packed  for  carrying  on 
head  or  shoulders. 

285.  Ua  ngi  lambela-u,  would  be  in  Loanda  ua  ngi  lambela-mu , or  ua  ngi 
Jambela  namu. 

286.  In  the  interior,  the  prefix  of  the  futural  present  is  often  used  with  the 
final  form  of  the  preterit  I.,  or  vice  versa. 

287.  Ku-kuata  ku  minangu,  an  idiom,  meaning  to  pass  time  doing  nothing,  at 
least  no  manual  work. 

288.  Tu'ele,  contraction  of  tua  + ile,  preterit  II.,  of  ku-iaj  not  to  be  confounded 
with  tuedi , preterit  I.,  from  ku-ila. 

289.  Ku-londekesa  is  “ to  show  a thing  not  seen  before ; ” double  causative  of 
ku-londa,  to  see  for  the  first  time. 

290.  To  express  “entire,  whole/’  the  A-mbundu  say  “of  entireness.” 

291.  The  infinitive  is  used  instead  of  the  personal  form  to  give  more  animation 
to  the  style. 

292.  Ngaielu , from  Portuguese  “gaiola.” 

293.  Dikolombolo  didianga , the  first  cock  (-crow),  means  about  midnight.  At 
an  interval  of  about  one  hour,  or  a little  more,  follow  dikolojnbolo  dia  kaiadi , 
dikolombolo  dia  katatu,  and  dikolombolo  dia  kauana.  The  latter  is  synonymous 
with  kuma  kuaki , i.  e.,  dawn,  which  is  regularly  about  5.30  A.  M.  Dikumbi  dia - 
tundu  is  said  when  the  sun  is  just  up. 

294.  Mueza , the  same  as  ueza.  In  the  interior  the  ancient  form  of  the  con- 
cording  prefix  for  class  I.,  sing,  mu -,  is  sometimes  used  for  the  usual  u-. 

295.  Ni  boxi  ni  bu-lu , i.  e.,  from  head  to  foot,  with  the  special  meaning  “ having 
foot-wear  and  head-wear.” 

296.  Ku-takena , contraction  of  ku-takanena  of  Loanda,  or  ku-takemna  of 
Mbaka. 

297.  Utokaj  in  Loanda  utokua. 

298.  See  Grammar,  p.  104. 

299.  Ku-kalakela , contraction  of  ku-kalakalela,  relative  form  of  ku-kalakalay 
to  work. 


NO.  IV. 

Informant.  Joao  Borges  Cezar,  a nephew  of  his  namesake,  the  informant  of 
No.  I.  J0S0  had  been  iot  one  year  in  my  school  at  Loanda,  and  on  my  return  to 
Europe  accompanied  me  to  Portugal,  England,  and  Switzerland,  where  he  learnt 
French;  and  subsequently  to  America,  where  he  learnt  English  and  some  Ger- 
man. 

Dialect.  That  of  Loanda. 

Comparative.  This  Loanda  story  is  not  unknown  in  the  interior,  as  is  proved 
by  the  first  part  of  Noi  III.  See  also  “Journal  American  Folk-Lore,”  1889,  p.  37. 

In  “Etudes  sur  la  langue  S^chuana,”  by  Eugene  Casalis,  Paris,  1841,  p.  100, 
there  is  a Se-suto  story  of  a woman,  who  insisted  on  having  the  liver  of  a certain 
animal,  until  her  husband  got  it  for  her.  When  she  had  eaten  it,  such  an  internal 
fire  consumed  her,  that  she  went  and  drank  up  the  whole  lagoon  of  the  desert. 
Elephant,  the  king  of  the  animals,  punished  her  for  the  thirst  thus  inflicted  on 
his  people,  by  having  the  ostrich  tear  up  her  abdomen,  from  which  the  water 
flowed  back  to  its  former  place. 

300.  Ku  dima  dia  kukala , literally,  “back  of  being,”  idiom  for  “long,  long 
ago.”  In  the  interior  they  say  m'  uxahulu. 


Notes . 


277 


301.  Kit-sema , to  crave,  long  for  a special  kind  of  food.  Not  used  in  Mbaka. 

302.  Ku-didika  and  ku-ludika  are  synonymous  forms  in  Loanda.  In  Mbaka 
the  form  ku-idika  alone  is  used.  Ku-id-ika  may  be  a causative  form  of  ku-ila . 

303.  Huta  is  food  (provisions)  for  a journey. 

304.  Ku-ivua , generally  translated  by  “ to  hear,”  means  really  “ to  feel  with  any 
of  the  senses,  except  sight.”  So  one  may  ku-ivua  an  odor,  a flower,  a sound, 
heat,  or  cold;  but  not  an  object  apprehended  by  sight.  Hence  Angolans,  and 
many  other  Bantu,  when  speaking  a European  language,  often  use  such  expres- 
sions as  “ I heard  a bad  smell ; ” “ Let  me  hear  it,”  instead  of  “ Let  me  taste  it ; ” 
u Don’t  you  hear  the  cold,  or  the  heat  ? ” 

305.  “ It  is  heavy,”  refers  to  the  net,  as  the  prefix  u-  in  uaneme  shows. 

306.  King  anji  for  kinga  hanji.  The  abbreviated  form  anji  is  commonly  used 
in  Loanda,  the  full  form  hanji  in  the  interior. 

307.  Muku1  enu , thy  fellow,  companion,  friend,  stands  for  “ I,  who  am  speaking 
to  you  ; ” mukua-mona,  owner  of  a child,  parent. 

308.  UalalA  / ualald  / An  onomatopoeia  for  the  rustling  produced  by  some- 
thing passing  through  the  dry  grass.  To  this  Loanda  word  correspond  the  Mbaka 
synonyms  uaid  ! uaid  ! and  fotofoto  / 

309.  Ku-kuvitala , from  Portuguese  “ convidar.” 

310.  Mu  kanga  is  “within,  or  in  the  centre  of,  a cleared  space,”  also  “in  dis- 
tance.” Bu  kanga  is  outside.  Here  mu  kanga  means  “in  the  yard.” 


NO.  V. 

Informant.  Jelemfa  dia  Sabatelu.  See  No.  III. 

Dialect.  Mbaka. 

Origin.  Though  written  in  pure  Mbaka  dialect,  this  epic  in  prose  does  not 
seem  to  belong  to  the  A-mbundu  branch  of  the  Bantu  stock.  It  is  current  among 
the  Mbamba  tribe,  which,  with  the  Ma-hungu  tribe,  forms  a connecting  link  be- 
tween the  A-mbundu  and  the  Ba-kongo.  The  original  seat  of  the  Mbamba  tribe 
is  the  old  Duchy  of  Mbamba  in  the  Kingdom  of  Kongo,  south  of  the  lower 
Kongo  River.  The  Mbamba  with  whom  I am  personally  acquainted  live  scattered, 
as  welcome  strangers,  among  the  A-mbundu  of  the  District  of  Malange.  Their 
chief  settlements  are  found  (1)  on  the  Lombe  River,  (2)  in  the  vicinity  of  Malange, 
(3)  on  the  Kambu  River.  The  head-chief  of  all  the  scattered  Mbamba  is  old 
Bangu,  whose  residence  is  rather  less  than  a mile  northeast  of  Malange.  (See 
note  about  Informant  of  No.  III.)  Well  do  I remember  my  first  visit  to  Bangu  in 
the  beginning  of  1887.  Then  I knew  but  little  Ki-mbundu,  yet  enough  to  under- 
stand from  Bangu’s  eloquent  speech  that  he  was  a vassal  of  the  King  of  Kongo, 
“the  elder  brother  of  the  King  of  Portugal,”  and  that  his  people  had  come  to 
this  region  from  Mbamb’  a Mbuila.  The  exodus  of  the  tribe  seems  to  have 
taken  place  about  a century  ago.  The  emigrants  probably  moved  along  the 
upper  course  of  the  Lukala  River,  then  down  the  Lombe  valley.  It  was  from  Lombe 
that  the  Malange  settlement  branched  off  under  the  predecessor  of  the  present 
Bangu.  (See  my  vocabulary  of  Mbamba  in  Dr.  C.  G.  Biittners  “ Zeitschrift  fur 
Afrikanische  Sprachen,”  Berlin,  1889,  January.) 

Since  writing  the  above,  I have  had  the  pleasure  of  meeting  in  Loanda  (in  April, 
1892)  the  ndembu  Mbamb’  a Mbuila  himself,  who  had  come  to  Loanda,  with  his 
tandala  and  several  ma-kota,  to  transact  some  business  and  visit  the  Governor. 
He  and  his  attendants  were  highly  surprised  to  see  a white  man  posted  on  Mbamba 
matters.  They  confirmed  the  linguistic  and  ethnic  identity  of  the  Malange 
Mbamba  with  those  of  Kongo. 


2 yS  Folk  - Tales  of  A ngola . 

Comparative.  The  grandfather  of  the  hero  being  Kimanaueze  kia  Tumb’  a 
Ndala,  and  his  son  Nzu£  a trader,  the  story  is  thereby  connected  with  others  of 
Kimanaueze’s  cycle. 

It  also  belongs  to  the  Ma-kishi  stories.  Kinioka,  the  serpent,  appears  also  in 
four  manuscript  stories  of  my  collection.  The  description  of  the  spirit  world 
fully  agrees  with  that  given  in  No.  XL.  The  scene  in  which  the  hero  is  swallowed 
by  the  fish  reminds  us  of  one  in  the  unpublished  story  of  Kabindama  and  a number 
of  similar  swallowings  in  universal  folk-lore. 

In  “ Etudes  sur  la  langue  Sdchuana,”  by  E.  Casalis,  Paris,  1841,  p.  97,  there  is  a 
legend  of  a hero,  Litaolane,  who  behaves  very  much  like  Sudika-Mbambi ; only  the 
enemy  he  conquers  is  not  a Ma-kishi  tribe,  but  a huge  monster,  Kammapa,  who  had 
eaten  up  the  human  race.  The  latter  is  saved  by  Litaolane,  who  after  being  swal- 
lowed too,  kills  the  monster  and  leads  the  victims  out  of  their  stomach-prison. 
Casalis  suggests,  without  affirming,  that  this  might  be  a tradition  of  the  Saviour’s 
contest  with  Satan,  whom  he  conquers  by  his  very  death ; but  evidently,  as  in  the 
case  of  so  many  supposed  traditions  of  the  Deluge,  the  resemblance  is  merely 
accidental. 

The  life-tree,  which  thrives,  fades,  and  dies  simultaneously  with  the  absent 
hero’s  life,  is  common  to  the  folk-lore  of  all  racial  stocks.  In  the  Portuguese  folk- 
tales, it  recurs  in  many  places. 

It  would  be  easy  to  find  epic  heroes  whose  careers  coincide  in  many  points  with 
that  of  Sudika-Mbambi,  but  that  would  throw  little  light  on  the  question  whether 
this  story  is  originally  native,  or  imported,  and  whence.  The  Portuguese  and 
Italian  parallels  alone  are  important  in  this  respect.  In  the  a Contos  populares 
do  Brazil,”  p.  69,  No.  XIX.  has  all  the  appearance  of  another  version  of  our  story ; 
it  is  itself  only  a version  of  a Portuguese  story  which  belongs  to  the  cycle  of 
Gargantua  (op.  cit.  p.  215)  and  may  be  seen  in  No.  XLVII.  of  Theoph.  Braga’s 
“Contos  tradicionaes  ” and  in  No.  XXII.  of  Ad.  Coelho’s  “Contos  populares.” 
Still  as  the  story  seems  to  belong  to  the  Mbamba  exclusively  and  as  these  are 
fanatically  opposed  to  any  innovation,  the  probability  is  against  a Portuguese 
origin. 

The  epilogue  of  Sudika-Mbambi’s  legend  is  remarkable,  as  it  makes  of  it  a 
meteorologic  myth,  one  brother  representing  the  thunder-clap,  the  other  the  echo 
roaring  back  from  the  opposite  side  of  the  cloud-world. 

31 1.  Sudika-mb&mbi.  Ku-sudika  is  a dialectic  variation  of  ku-tudika^  which 
signifies  “ to  hitch,  or  hang  on,  or  in,  a high  place  ; ” mb&mbi  is  “ antelope.”  Both 
words  go  to  make  up  a pretty  good  descriptive  name  of  the  thunderbolt  “ up  on 
high,  in  the  clouds,  leaping  to  and  fro  like  a deer.” 

312.  Kindaula  is  pronounced  kindala  in  the  Loanda  dialect. 

313.  She  is  so  changed  that  she  recognizes  him  sooner  than  he  her. 

314.  Xibata,  the  Portuguese  “espada.”  The  Portuguese  word  “chibata”for 
switch,  stick  (to  beat  with),  and  “chibatada”  may  possibly  be  derived  from  the 
Ki-mbundu  word  re-introduced  into  Portuguese  with  a modified  meaning. 

315.  Kilembe  is  a mythic  plant,  which  we  translate  by  “life-tree.”  Its  peculi- 
arity was  that  it  flourished,  withered,  and  died  simultaneously  with  the  life,  peril, 
and  death  of  the  person  with  whom  it  was  connected,  just  as  the  quicksilver  in 
the  thermometer  rises  and  falls  with  the  temperature. 

316.  These  verses  are  somewhat  obscure ; probably  intentionally  so. 

317.  Lukula  is  the  redwood  or  camwood  tree.  The  word  hikula  is  Mbamba  ; 
in  the  Mbaka  dialect  it  is  hula  or  lu-hula.  The  Portuguese  call  the  tree  and  wood 
“ tacula.”  The  wood  is  used  in  many  ways,  as  a dye,  or  medicine,  and  it  consti- 
tutes an  important  article  of  purely  native  commerce  and  industry. 

318.  The  song  of  Kabundungulu  is  more  mysterious  than  his  brother’s. 


Notes . 


279 

319.  Nuanda , abbreviated  form  of  nuandala , is  used  in  the  Mbaka  dialect  as 
an  auxiliary  verb  in  the  formation  of  the  future  tense.  It  is  from  this  shortened 
form  that  the  contracted  future  of  Loanda  -ondo-  (or  -ando-)  is  derived  (- anda  ku- 
banga,  -anda  ’ u-banga , anddbanga , and  lastly  ondobanga  by  retroactive  vowel 
attraction). 

320.  Adi  etu  (from  sing;,  mu-adi \ master).  In  the  plural  {adz)  it  signifies 
“ parents.” 

321.  The  principal  stages  in  native  house-building  are  : (1)  the  cutting  of  poles 
(> ma-soko ),  (2)  the  erecting  of  the  same,  as  skeleton  of  walls  and  roof  {ku-kuba), 
(3)  the  tying  {ku-tata)  of  wild  cane  or  other  poles  horizontally  across  the  erect 
poles,  (4)  the  thatching  {ku-zatnbela)  of  the  roof,  (5)  the  filling  up  of  holes  between 
the  sticks  of  the  walls,  either  with  mud  {ku-bebeka\  or  with  thatch  {ku-xita). 

322.  The  wall  poles  must  be  set  up  in  a deep  foundation  ditch,  or  the  house 
will  soon  tumble  over.  To  erect  a house  on  bare  rock  is  pretty  much  an  impossi- 
bility. 

323.  Di-kumbi  is  the  sun;  and  “one  sun”  signifies  “one  day.”  In  Loanda, 
di-kumbi  is  also  used  for  “hour,”  or  rather  “o’clock;  ” e.  g.,  kumbi  dianii ? at 
what  time  of  the  day  ? 

324.  This  is  somewhat  obscure.  Mztezu  signifies  both  beard  and  chin. 

325.  Kijandala-midi  evidently  signifies  “ who  eats  a thousand,”  from  ku-jandala 
and  midi j the  following  “a  hundred  only  serve  to  rinse  my  mouth,”  confirms 
that  meaning,  and  is  itself  made  intelligible  thereby. 

326.  Di-tutu  is  what  has  been  called  by  African  travellers  the  “ prairie,”  or 
“ campine  ” or  “ park-land.”  It  is  an  open  country,  covered  with  the  tall  grass  of 
Africa,  and  strewed  with  shrubs  or  trees,  in  some  places  denser  than  in  others, 
but  never  thick  enough  to  touch  each  other  and  prevent  the  growth  of  grass  be- 
tween them.  Muxitu  is  the  thick  forest,  as  found  along  the  banks  of  rivers,  in 
damp  hollows,  and  on  moist  slopes.  In  the  Mbaka  dialect,  mzi  iangu  and  mu  tutu 
are  pretty  well  synonymous.  In  Loanda  any  uninhabited  stretch  (wilderness)  is 
called  muxitu.  Englishmen  in  West  Africa  give  the  name  “bush”  to  both  mu- 
xitu and  di-tzitu. 

32 7.  Kuaki  mu  kimene ; this  expression  is  not  used  in  Loanda. 

328.  Ku-xina,  “ to  fight,  beat,”  belongs  to  the  inland  dialect,  and  is  not  known 
in  Loanda.  The  Kisama  tribe  also  use  it. 

329^  Ku-jika  signifies  “to  press  on  something,”  hence  “to  close”  (of  door): 
also  “to  secure”  by  holding  tight  in  place  under  some  weight.  In  this  case,  the 
Kipalendes  were  not  killed,  but  held  on  the  ground  by  a stone  too  heavy  to  be 
rolled  off,  but  not  heavy  enough  to  crush  the  life  out  of  them.  Ku-jik-ula  is  the 
reverse  of  ku-jika. 

330.  Sudika-mbimbi,  it  seems,  had  the  gift  of  second  sight. 

331.  Ku-bana  mueniu , literally  “to  give  life,”  signifies,  when  used  with  an 
object  (accusative),  “to  save,”  and  when  used  alone,  “to  be  saved,  to  escape.” 
Kiba-mueniu  signifies  “ savior,”  literally  “ life-giver.” 

332.  Ngandu  is  a coarse  mat,  made  of  papyrus  {ma-bu) ; dixisa  is  a fine  mat 
(made  of  senu  grass)  which  is  spread  on  the  ngandu,  so  as  to  make  the  couch 
softer ; di-bela  is  the  finest  mat,  made  of  palm-fibre. 

333.  Ku-lela , in  the  interior,  signifies  “ to  wither;  ” in  Loanda,  on  the  contrary, 
“ to  be  green.” 

334.  This  is  a case  of  a half-person  ; or  rather  of  one  that  had  the  gift  of  sepa- 
rating the  upper  part  of  the  body  from  that  below  the  waist.  Compare  the  half- 
woman in  No.  I. 

335.  Ku-idika  is  not  used  in  Loanda.  Here  they  say  ku-dikiza  or  ku-dikisa. 

336.  It  is  a funny  coincidence  that  this  “ narrow  path  ” leads  to  destination,  and 
the  “wide  one  ” to  “ perdition  ” (the  lost  estate).  Cf.  p.  309,  Additional  Note . 


28o 


Folk  - Tales  of  Angola . 

337.  Ndungu , in  botany,  Capsicum  sps.-  It  is  very  common  all  over  Angola, 
and  is  freely  used  by  the  natives.  This  is  a pun,  based  on  the  similarity  of  ndungu 
and  ndunge.  Compare  “ sharp  ” as  applied  to  pepper  and  as  synonym  of  “ shrewd.” 

338.  The  Angolan  Pluto  also  has  his  Cerberus. 

To  “ spread  for  one  ” (a  mat)  is  the  same  as  giving  him  a bed. 

339.  Ku-kunda  ( mutu ),  is  to  ask  one  all  the  polite  questions  included  in  native 
greetings  or  salutations.  Ku  di  kunda,  “ greeting  each  other,”  includes  all  ques- 
tions and  answers  on  either  side.  Examples  of  ku  di  kunda  are  found  in  several 
of  these  stories,  e.  g.,  on  pp.  163,  171. 

340.  The  ngalu  is  a small  basket,  sometimes  of  quite  an  elaborate  pattern,  and 
so  tightly  woven  that  it  is  watertight.  Therefore  it  can  be  used  as  a dish  for 
funji,  instead  of  a platter  or  dish. 

341.  Hama , from  Portuguese  “cama;”  as  “hala”  from  Portuguese  “cal,” 
lime.  The  native  word  for  bed  is  kudidi,  in  the  interior,  and  madidi  in  Loanda. 
Ma-didi  is  a plural  form  of  ku-didi. 

342.  The  driver-ants  are  celebrated  for  their  voracity  and  pugnacity. 

343.  Niuki,  so  in  the  interior.  In  Loanda  it  is  pronounced  niiki. 

344.  Ki-mbiji  is  “ Big-fish ; ” di-lenda , sing,  of  ma-lenda,  is  the  largest  river-fish 
about  Malange ; ngandu  is  the  crocodile.  This  ngandu  is  pronounced  with  an- 
other intonation  than  ngandu , a papyrus-mat 

345.  Di-letd,  from  Portuguese  “ leitio ; ” with  Ki-mbundu  prefix  di-.  Compare 
Nzud  from  Joao,  papinid  from  pavilhao,  but  kabitangu  from  capit2lo. 

346.  Nzolo , from  Portuguese  “anzol.”  For  catching  crocodiles,  the  natives 
make  a hook  of  crossed  pieces  of  hard  wood,  with  both  ends  sharply  pointed,  and 
on  this  they  stick  a suckling  pig  as  bait.  On  swallowing  the  pig,  the  crocodile  gets 
the  sharp  pieces  of  wood  stuck  in  his  throat  or  stomach,  and  can  then  be  pulled 
ashore,  provided  the  rope  and  the  men  are  strong  enough.  A single  man  would 
naturally  have  to  let  go  or  follow  the  beast  into  the  water,  as  Sudika-mbambi  did. 

347.  Ku-budijika  is  derived  from  ku-bula,  to  break,  by  the  following  process: 
(1)  ku-budila  relative  form,  (2)  ku-budika  medial  relative,  (3)  ku-budi-ji-ka,  iterative 
of  medial  relative.  See  Grammar,  pp.  91,  98,  99. 


NO.  VI. 

Informant.  Jelemfadia  Sabatelu.  See  No.  III. 

Dialect.  Mbaka,  but  story  of  the  Mbamba,  as  the  one  preceding. 

Comparative.  In  this  story  the  Ma-kishi  appear  only  human  beings, 
though  adepts  in  cannibalism.  There  is  no  monstrosity  about  them,  nor  can  they, 
perform  anything  superhuman.  Cf.  “Journal  American  Folk-Lore,”  1890,  p.  319 ; 
also  1891,  p.  19. 

As  in  No.  VII.  and  manuscript  stories,  the  river  plays  an  important  part  as  a 
barrier  between  the  pursuers  and  the  pursued.  The  dropping  of  tiny  objects  to 
delay  the  pursuer,  who  can’t  help  picking  them  up,  belongs  to  the  folk-lore  of  all 
races. 

348.  Ka-sabu,  diminutive  of  sabu.  In  the  interior,  at  least  at  Malange,  a mu- 
soso  is  sometimes  called  sabu  or  musabu,  which  is  the  word  generally  used  for  a 
proverb.  In  Loanda,  the  distinction  between  mu-soso , a fictitious  tale,  sabu , a 
proverb,  and  nongonongo , a riddle,  is  observed  more  strictly  than  in  the  interior. 

349.  Kixibu.  From  this  the  Portuguese  Creole  “ cacimbo,”  with  the  additional 
signification  of  dew,  is  derived  by  the  same  process  as  the  Creole  “ cacimba  ” (a 
well)  from  kixima.  That  is,  ca-  for  ki-,  and  ci  for  xi. 

350.  Kitumba , like  di-tutu , is  not  known  in  Loanda,  because  there  are  no 
prairies  around  the  city. 


Note r\ 


281 


351.  Ji-p-uku.  House-rats  (ma-bengu)  are  not  eaten,  but  land  or  field  rats  are  a 
delicacy.  A great  variety  of  species  is  found  in  the  Angolan,  as  in  all  the  African, 
prairies. 

352.  Puku  ia  dixinji  is  one  of  the  numerous  species  of  field  rats. 

353.  The  song  is  not  in  Ki-mbundu  proper,  but  mixed  with  words  of  a Kuangu 
dialect.  Kazenze  stands  for  dixinji;  mulenga  for  dibia  or  iangu;  bakti  etu 
bakuata  for  aku ’ etu  akuata;  kamue  for  kamoxi.  Ku  mulenga  is  the  chorus. 

354.  N'  aku'd  is  an  idiom,  instead  of  aku'  &,  probably  in  order  to  avoid  a 
hiatus. 

355.  Ku-ongolola,  the  same  as  ku-bongolola. 

356.  Ka-di,  common  in  the  interior  for  ka-iadi. 

357.  Lelit , to-day,  is  often  used  with  the  signification  of  “ soon.” 

358.  Ku-tuam-ek-esa>  double  causative  of  ku-tuama.  See  Grammar,  p.  97,  note 
137- 

359.  For  the  music  to  songs,  see  Appendix. 

360.  The  meaning  of  kelekexi  is  only  guessed. 

361.  Ukoto  is  the  Sesamum  Indicum  of  science.  It  is  grown  only  on  the  high 
plateaus  of  the  interior.  Luku  is  the  Eleusine  coracana  of  botanists. 


NO.  VII. 

Informant.  Jelemfa  dia  Sabatelu.  See  No.  III. 

Dialect.  Mbaka ; but  the  story  is  Mbamba. 

Comparative.  In  this  story  the  Ma-kishi  are  simply  Ba-tua,  stripped  of  all 
fabulous  additions. 

The  conclusion  of  the  story  brings  this  tale  into  the  class  of  those  which  try  to 
give  the  origin  or  the  cause  of  certain  habits  or  natural  phenomena,  and  which 
may  be  called  the  aetiologic  class.  See  Additional  Note , p.  309. 

The  fact  that  the  salvation  of  the  adults  is  due  to  the  obstinacy  of  an  innocent 
child  reminds  one  of  a corresponding  case  in  Kimona-ngombe’s  story,  No.  XV. 

362.  That  is,  “We  won’t  take  you  with  us.” 

363.  Elliptic  form  of  speech  : “ ( I will  insist,  or  persist)  until  I have  gone  with 
you.” 

364.  fCu-sungidisa,  causative  of  ku-sungila,  which  signifies  to  chat,  to  visit,  and 
entertain  each  other,  in  the  evening ; a favorite  occupation  of  the  leisurely  Afri- 
cans. The  causative  is  synonymous  with  “to  entertain,”  but  only  after  dark. 
In  daytime,  it  is  ku-nangesa. 

365.  The  Ma-kishi’s,  or  Ba-tua’s, language  having  disappeared  from  the  memory 
of  the  A-mbundu  (if  they  ever  knew  it),  they  substitute  for  it  in  their  tales  the 
dialect  of  some  distant,  uncivilized  tribe  with  whose  language  they  are  somewhat 
acquainted.  In  this  case,  the  dialect  us  2d  for  the  Ma-kishi’s  is  that  of  the  Ma- 
kolo , who  live  between  the  Luiyi  and  Kambu  rivers,  both  western  affluents  of  the 
Quango  (Kuangu)  River. 

Holo:  Ngingi,  ngingi , muazeka  kadia  ? 

Ki-mbundu : Enu,  enu , nuazeka  kid  ? 

The  final  -i  in  ngingi  is  pronounced  very  long,  because  the  words  are  sung. 

366.  The  first  three  verses  of  the  little  girl’s  song  are  obscure.  The  differing 
words  are : 

Holo : nguiii,  huina , ji-mue. 

Ki-mbundu : ki'  kusuka , diniota , ji-hamue. 

367.  Ku-tenda  is  “ to  consider  too  small,  insignificant,  miserable,”  that  is,  “ to 
despise.”  The  reflective  ku  di  tenda  is  “to  consider  unsatisfactory  for  one’s 
self,”  that  is,  “ to  complain  about.” 


282  Folk -Tales  of  Angola. 

368.  The  use  of  manii  for  “ in  order  to  ” occurs  only  in  the  interior,  and  very 
seldom  at  that. 

369.  Ndololo  is  not  used  in  Loanda. 

370.  Ku-lekela  is  not  used  in  Loanda.  Here  they  say  ku-xalesa. 

371.  Kizua.  In  the  interior  the  day  is  sometimes  counted  from  noon  to  noon, 
and  then  midnight  is  called  mid-day.  So  in  this  case. 

372.  Id  is  a contraction  of  the  Mbaka  dialect  for  id  ala  (mu  buabua).  The  -a' 
is  pronounced  very  long,  as  it  represents  three  letters  a. 

373.  The  Ma-kishi  would  probably  refrain  from  eating  “sick  meat;”  hence 
their  concern. 

374.  That  is,  “ the  other  people,  the  women  and  children  and  slaves  who  are 
not  at  the  * soiree,’  are  all  gone  to  bed ; ” then  the  party  breaks  up,  and  the  Ma- 
kishi  retire  to  their  huts. 

375.  Homba  is  the  hollow  between  the  breasts.  As  the  native  women,  when 
they  wear  a long  “ panno  ” (cloth),  tuck  it  up  about  that  hollow,  they  also  fold  in, 
or  tuck  in,  securely,  whatever  we  would  put  in  our  pockets.  Hence  the  verse  and 
rhyme  in  a Loanda  song  : 

*'  Madika  dia  Paulu, 

Bu  homba  ie  baulu.” 

“ Madika  of  Paul, 

Her  bosom  is  a trunk.” 

Ku-fuxika  is  causative  in  -ika  of  ku-futa;  the  transition  from  ku-futika  to  ku- 
fuxika  is  as  natural  as  that  of  si  to  ji  and  si  to  xi.  See  Grammar,  p.  38. 

376.  Holo:  Hamene ; mbunda ; ia  makenia . 

Ki-mbundu:  Mungu;  xitu ; ia  mbote. 

377.  Manianiu , in  Loanda  raa-kanda. 

378.  The  subjunctive  implies  that  the  Hawk  is,  of  course,  not  indifferent  to  the 
prospect  of  a reward : “ Save  us,  that  we  may  give  thee  a reward.” 

379.  Ni  tufu  for  ni  iufue.  In  the  inland  dialect  the  preterit  I.  is  sometimes 
used  for  the  futural  present  or  the  subjunctive. 

380.  A-manii  etu  for  ji-manii  jetu , because  ?nanii  etu  is,  in  this  case,  considered 
and  treated  as  a proper  name. 

381.  Abuila.  To  have  the  same  word  for  being  tired  and  being  disappointed 
may  seem  strange  to  some,  yet,  in  Ki-mbundu,  it  is  rational  enough.  Ku-buila 
(from  ku-bud)  is  originally,  “ to  be  exhausted  (empty,  finished)  from  some  cause 
or  other,”  hence  “ to  be  done,  to  be  broken  or  knocked  up,  to  be  unstrung,  to  be 
down  in  the  mouth,  to  hang  one’s  head,  to  give  up,  to  be  weak,  faint,”  etc.  Try 
to  sketch  disappointment  in  a man’s  picture,  are  you  not  going  to  represent  him  as 
“tired”?  Disappointment  is  the  collapse  of  mental  and  moral  effort,  just  as 
fatigue  and  prostration  is  that  of  physical  effort. 

382.  Ku-mona,  to  see,  signifies  here  “ to  choose.” 

383.  Mu-dimu,  from  kti-dima.  The  word  for  hoeing,  cultivating,  which  is  the 
work  “ par  excellence,”  is  used  for  any  kind  of  work,  job,  service. 


NO.  VIII. 

Informant.  Musoki,  a tall  young  Mu-suku  (from  U-suku,  east  of  the  Kuangu 
River,  between  the  Ma-iaka  and  the  Ma-xinji),  who  was  my  fellow  passenger  from 
Loanda  to  St.  Vincent,  Cape  Verde  Islands,  in  May,  1890.  See  “African  News” 
of  Vineland,  N.  J.,  December  No.,  1890,  p.  576.  His  home  was  at  Mukunda,  four 
days’  march  from  the  Kuangu  River.  He  had  been  sold  into  slavery,  because  at 
play  he  knocked  out  another  boy’s  eye  with  a stone.  His  Portuguese  master  lived 


Notes . 283 

at  Kaxitu,  on  the  Dande  (Ndanji)  River,  north  of  Loanda,  and  was  then  taking 
Musoki  as  personal  servant  with  him  to  Lisbon. 

Dialect.  That  of  the  Dande,  or  Ndanji,  River,  as  spoken  by  the  plantation 
hands.  Ail  these  are  “ redeemed  ” slaves,  mostly  from  Novo- Redondo.  As  soon 
as  they  arrive  on  a plantation,  they  learn  the  Ki-mbundu  of  Loanda,  spoken  by 
the  native  foremen,  and  the  variety  of  the  local  dialect,  spoken  by  the  native 
neighbors  of  the  plantation.  This  Ndanji  dialect  differs  from  that  of  Loanda  only 
in  a few  forms  borrowed  from  the  inland  dialect  and  from  the  Kongo  dialects 
spoken  in  the  basin  of  the  Lufuni  (Lifune)  River. 

Comparative.  In  this  story  the  king  of  the  Ma-kishi  alcne  seems  to  have 
more  than  one  head.  While  the  Ma-kishi  of  the  preceding  stories  were  agri- 
culturists, these  are  hunters.  About  the  swallowing  of  the  hero  see  the  notes  to 
No.  V.  and  the  “ Journal  American  Folk-Lore,”  1891,  p.  43.  Cf.,  also,  ibid.,  p.  249. 
The  deliverance  of  the  captive  ladies  and  the  hidden  treasures  remind  one  of  sim- 
ilar incidents  in  No.  I.  and  other  unpublished  tales. 

In  the  story  of  the  widow’s  second  lot  of  children,  the  stratagem  by  which  the 
old  woman  is  killed  corresponds  to  the  way  Macilo  kills  Maciloniane  in  Casalis’ 
Sechuana  legend  of  those  two  brothers. 

In  the  Brazilian  folk-lore  of  Portuguese  origin  we  find  the  feats  of  the  two 
couples  of  children  related  of  only  one  couple  (p.  84  of  “ Contos  populares  do 
Brazil  ”),  and  in  Portuguese  folk-lore,  the  story  of  the  first  couple  is  told  in  Ad. 
Coelho’s  “ Contos  populares,”  p.  67. 

The  Portuguese  origin  of  the  second  part  of  our  tale  is  evident,  as  also  the  fact 
that  the  story  is  made  up  of  two  distinct  mythographic  elements : (1)  the  hydra, 
(2)  the  intending  murderer  dying  by  his  own  trick. 

384.  Mbanza,  here,  is  not  the  residence  of  a soba  or  king,  but  a small  kisanji. 
This  is  a musical  instrument,  which  is  played  with  both  thumbs.  Cf.  notes  241,  51 1. 

385.  The  pakasa  is  the  Bubalus  Caffer,  the  fiercest  inhabitant  of  the  African 
forest.  The  natives  shoot  him  from  a stout  tree,  where  the  buffalo  cannot  get  at 
them. 

386.  It  is  impossible  for  a man,  much  more  for  a pygmy,  to  carry  a buffalo. 
The  meat  of  two  buffaloes  was  brought  by  the  people  belonging  to  one  pygmy, 
who  either  was  in  charge  of  or  owned  the  meat-loads. 

387.  Aku'enji  for  aku'd,  peculiarity  of  the  Dande  dialect,  due  to  the  proximity 
of  Kongo  dialects,  in  which  - enji  is  the  possessive  suffix  of  the  third  person. 

388.  Ku-tena , “ to  be  able,  capable  of,  equal  to,  up  to,  strong,  or  clever  enough 
for.”  Here  the  meaning  is : By  mere  physical  force  we  cannot  conquer  him  ; we 
must  sit  down  and  think  of  a stratagem. 

389.  Mixitna  does  not  mean  that  the  di-kiski  had  several  hearts  (or  livers)  as  he 
had  many  heads ; but  the  muxiina , liver,  being  the  principal  of  inner  organs, 
mixirna  is  used  to  designate  all  collectively. 

390.  See  law  of  preference  in  negative  suffixes,  on  pp.  78-81  of  Grammar. 

391.  Di-fundu , from  Portuguese  “ defunto,”  i.  e.,  defunct,  deceased.  It  might 
easily  be  taken  for  a genuine  Ki-mbundu  word,  derived  from  ku-funda , to  bury. 


NO.  IX. 

Informant.  One  of  my  Sunday-school  boys  at  Loanda,  whose  name  I do  not 
remember. 

Dialect.  Loanda. 

Comparative.  In  the  first  part  of  this  story,  which  is  composed  of  two  sepa- 
rate ones,  the  chief  actor  is  the  Kianda,  one  of  the  most  popular  spirits  of  Loanda 


284  Folk -Tales  of  Angola* 

mythology.  It  is  the  water-genius,  and  it  controls  the  finny  tribe  on  which  the 
native  population  of  Loanda  chiefly  depend  for  their  sustenance.  Hence  its  pop- 
ularity. The  water-locked  rocks  beyond  Fort  St.  Michel,  at  Loanda,  are  conse- 
crated to  Kianda  and  serve  as  altars,  on  which  the  natives  still  deposit  offerings 
of  food.  The  Axi-Luanda  (inhabitants  of  Loanda  Island)  celebrate  a yearly  holy- 
day,  with  elaborate  rites,  in  honor  of  Kianda.  When  the  locomotive  began  to 
puff  up  and  down  the  Loanda  railroad,  the  natives  ascribed  its  origin  to  Kianda. 
In  the  Mbaka  dialect  this  water-genius  is  called  Kiximbi,  and  bears  in  every 
valley  the  name  of  the  local  river.  So  in  the  Lukala  valley,  offerings  are  made 
to  Lukala,  in  the  Kuanza  valley  to  Kuanza.  See  No.  III.  Another  name  of 
Kianda  is  Kituta.  See  note  620.  The  kalubungu  occurs  in  this  as  in  most 
Loanda  stories. 

In  the  second  part,  the  woman’s  Di-kishi  husband  has  evidently  more  than  one 
head,  as  he  wants  the  woman  to  give  him  two-headed  children.  Compare  her 
flight  to  that  in  No.  VI.  When  the  woman  ran  away,  a Di-kishi  smelled  her 
presence  in  her  refuge.  This  scenting  the  presence  of  a stranger  is  not  uncom- 
mon with  any  negro  when  he  enters  his  house,  but  it  is  also  a universal  incident 
in  tales  of  monsters.  In  Portuguese  folk-lore  the  expression  “ Aqui  cheira-me  a 
sangue  humano  ” is  frequently  met  with. 

About  speaking  skulls,  compare  No.  XLV.,  and  p.  224  of  “ Contos  populares 
do  Brazil,”  by  Sylvio  Romero.  There  is  also  a Loanda  variant  which  I have  in 
manuscript. 

392.  Ku-xidiirila , from  Portuguese  “ servir,”  to  serve  as,  be  good  for,  be  fit, 
suitable. 

393.  Jt-kolodd,  the  Portuguese  “ cordao.” 

394.  The  translation  of  this  verse  is  guess-work.  I could  not  aver  whether  the 
myth  is  meteorologic  or  not. 

395.  All  these  calamities  are  the  consequence  of  the  woman’s  disobedience  to 
her  husband. 


NO.  X. 

Informant.  Jelemfa  dia  Sabatelu.  See  No.  III. 

Dialect.  That  of  Mbaka.  The  story  also  originates  from  Mbaka,  though 
many  of  the  Mbamba  have  learnt  it. 

Comparative.  This  story  does  not  personify  an  animal,  nor  relate  any  super- 
natural occurrence,  and  yet  it  is  accounted  a musoso,  because  the  case  of  four  sis- 
ters taking  the  same  name  and  wanting  a common  husband  appears  at  once  to  the 
Angolan  as  an  invention.  According  to  rule,  Kimanaueze  is  the  father  of  such 
fictitious  heroines.  As  the  tale  accounts  for  the  origin  of  the  unwritten  native 
law,  that  a man  shall  not  marry  a sister  of  his  wife,  not  even  after  the  latter’s 
death,  it  belongs  to  the  class  of  aetiologic  tales. 

The  law  just  mentioned  prevails  among  the  Mbaka,  Ngola,  Akua-Lunda,  and 
Ma-kioko.  The  Ma-songo  also  generally  keep  that  law  ; some,  however,  in  south- 
ern Songo,  can  marry  a sister  of  a deceased  wife.  The  Bashi-lange  alone,  of  all 
the  tribes  known  to  the  informant,  consider  it  lawful  to  marry  two  sisters. 

Our  story  gives  a detailed  view  of  the  wooing  and  honeymoon  of  the  A-mbundu. 

396.  Uoua  signifies  “ silliness,  stupidity,”  from  ki-oua , a fool,  a simpleton. 

397.  Besides  their  birth-name,  the  A-mbundu  get  a name  from  their  parents, 
nicknames  from  the  villagers,  and,  when  they  reach  a certain  age,  they  give  them- 
selves their  own,  freely  chosen,  name. 

398.  I-tala,  pi.  of  ki-tala.  It  signifies  both  height  of  stature  and  age.  The 
plural  is  used  because  each  girl  had  her  own  age. 


Notes . 


285 

399.  Inzo  ia  unzangaia  is  the  house  in  which  one  or  more  young  folks,  either 
male  or  female,  live  while  unmarried.  Children  live  in  their  parents’  house  until 
they  are  from  nine  to  twelve  years  old.  Then  they  enter  the  inzo  ia  unzangaia , 
but  continue  to  eat,  and  stay  over  day,  with  their  parents.  Where  the  houses  are 
large  and  have  two  or  more  rooms,  the  mi-nzangala , or  young  folks,  sleep  in  a 
separate  room,  the  sexes,  too,  being  kept  separate.  There  is  far  more  promiscu- 
ous living,  with  its  concomitants,  in  the  crowded  slums  of  our  great  cities  than 
in  purely  native  Africa.  In  the  Ngombota  (a  native  quarter)  of  Loanda,  the  na- 
tives are  terribly  crowded,  and  this  is  one  factor  in  the  moral  looseness  for  which 
that  city  is  notorious  among  inland  tribes. 

400.  The  i refers  to  ngoloxi , the  evening  salutation. 

401.  The  following  sentences  are  proverbs,  puns,  and  figurative  sayings,  espe- 
cially used  by  young  folks  in  courting. 

402.  Munangi  a nzamba  is  a verbal  noun  class  I.,  with  its  objective  genitive. 
The  translation  is  free,  because  munangi  has  no  equivalent  in  English. 

403.  These  two  proverbs  have  a clear  meaning  : Every  phenomenon  has  a cause 
and  a reason ; there  is  no  smoke  without  fire.  Hence,  “ my  visit  has  a reason  and 
an  object/’  Every  one  of  these  proverbs  is  in  some  way  suggestive  of  marriage. 

404.  As  the  bird-seed  is  gathered  to  feed  the  birds,  marriageable  girls  exist  for 
the  purpose  of  marrying. 

405.  And  so  do  young  wives  adorn  a home.  This  allegory  is  at  the  same  time 
a good  pun ; for  mi-lemba  reminds  of  ku-lemba  (to  woo)  and  ?ni-bangu  of  ma  banga 
(brides). 

406.  In  this  saying  there  is  a pun  based  on  the  similarity  of  nguvu  and  ngu- 

vulu.  An'  a ...  y children  of  , signifies  subjects  of  (a  chief).  In  the 

East  (of  Malanji  and  Mbaka)  is  the  Kuangu  River,  which  abounds  in  hippos,  kings 
among  river-animals.  In  the  West  is  Loanda,  where  the  Portuguese  Governor 
( nguvulu ) has  his  residence,  and  where  the  natives  are  subject  to  his  rule.  Ku 
luiji  or  ku  luanaa  (or  Lua?idd)  that  is  “ downwards  ” is  more  commonly  used 
than  ku  ngela  for  “in  the  West” 

407.  To  place  the  dibeka,  or  mantle,  in  its  right  place  around  the  neck  and 
bust,  one  corner  of  the  right  side  is  thrown  with  the  right  hand  over  the  left 
shoulder. 

408;  Makembu,  plural  of  u-kembu  from  ku-kemba.  Usalajendu  from  salajendu , 
the  Portuguese  “ sargento.” 

409.  Both  words,  Jute  and  kobo  are  in  the  Mbamba  dialect.  Kobo  is  in  the  other 
Ki-mbundu  dialects  kopo , the  Portuguese  “ copo,”  English  “cup.”  In  Mbamba 
the  p of  Portuguese  loan-words  becomes  invariably  b.  So  “chapeu”  becomes 
xabi. 

410.  Only  used  in  inland  dialects,  and  less  frequently  than  mahezu. 

4*i.  He  now  pops  the  question. 

412.  Ma-koua  plural  of  u-koua  (in  the  sing,  usually  ukouakimi)  as  ma-ta  is  pi.  of 
u-ta.  See  Grammar,  p.  5.  As  soon  as  the  father  of  a girl  has  accepted  a young 
man  as  husband  of  his  daughter,  he  is  his  father-in-law;  he  has  done  his  part. 
The  wooing-present,  or  price  of  the  wife,  is  the  seal  and  pledge  of  the  contract, 
which  it  is  the  bridegroom’s  and  bride’s  business  to  carry  out. 

413.  Di-lembay  from  ku-lemba , to  give  the  wooing-gifts  to  the  parents.  Di-banga 
seems  to  be  derived  in  the  same  way  from  a verb  ku-banga , which  must  have  been 
a variant  of  the  present  ku-benga , to  bring  the  bride  home. 

414.  Mu-kunji  is  usually  a messenger.  The  word  is  derived  from  ku-kunda , to 
announce.  See  note  235. 

415.  The  plural  form  ma-nzu  for  ji-nzoy  is  not  used  in  Loanda. 

416.  As  long  as  the  companions  of  the  bride  (the  imbalambi),  who  have  accom- 


286 


Folk -Tales  of  Angola. 

panied  her  to  her  new  home,  are  with  her,  the  bridegroom  cannot  sleep  with  his 
bride,  and  during  that  period  her  house  is  called  the  house  of  brideship  {into  ia 
ubattga). 

417.  In  Loanda  a trap  is  called  ki-betu , differently  “intoned”  from  ki-betu, 
thrashing.  Both  are  derived  from  ku-beta . Ku-beteka  is  to  incline,  bend  down. 
The  rod  of  the  trap,  when  set,  is  bent  down. 

418.  Di-fue,  leaf,  is  pronounced  in  Loanda  di-fu . The  word  uisu  signifies  life, 
newness,  freshness,  youth,  rawness,  greenness,  inexperience,  according  to  its  sub- 
ject Therefore  natives,  in  speaking  a European  tongue,  sometimes  talk  of  “ a 
green  child  ” (baby)  “ green  (fresh)  meat”  Compare  the  American  “ greenhorn.” 

419.  Ambat ’ d.  The  imperative  with  following  objective  is  used  in  the  JVibaka, 
but  not  in  the  Loanda,  dialect.  In  this  it  should  be  tri  ambate,  the  objeGt  preced- 
ing the  verb  in  the  subjunctive,  but  without  personal  prefix,  or  ambaia  uamu. 
See  Grammar,  p.  75. 

420.  Him  or  her.  It  should  always  be  remembered  that  the  Bantu  languages 
are  genderless. 

421.  The  order  given  by  Nzud  is  purposely  ambiguous  and  cannot  be  written 
or  translated  satisfactorily : k ’ a di  jitule  is  “ let  him,  or  her,  not  untie  it,**  while 
kd  di  jitule  is  “let  him,  or  her,  untie  it.”  In  the  spoken  language,  the  difference 
consists  in  the  intonation.  The  boy  was  probably  instructed  to  pronounce  the 
message  in  such  a flat,  colorless  tone,  that  the  order  was  neither  positive  nor  nega- 
tive; thus  leaving  it  to  each  wife’s  intelligence  to  find  out  the  right  meaning. 
Moreover,  there  is  the  pun  of  ki-oua  and  uoua. 

422.  Mud  signifies  “ in  the  house,  or  place,  or  town,  of .” 


NO.  XI. 

Informant.  A man  at  Bom-Jesus,  whose  name  X fail  to  recollect. 

Dialect.  That  of  the  lower  Quanza  (Kuanza)  River. 

Comparative.  This  story'  we  class  as  a musoso  because  the  fact  of  one  man 
growing  on  to  the  back  of  another  is  manifestly  fictitious  and  unnatural.  By 
some  natives  it  would  be  given  as  a maka,  owing  to  its  moralizing  nature.  The 
names  and  the  narrative  were  invented  in  order  to  illustrate  the  lesson  that  we 
must  mind  one  another’s  warnings  and  words  of  advice.  The  origin  of  the  story 
must  doubtless  be  sought  in  Mbaka. 

423.  K'a-mu-ambata  and  K'a-?nu-ambeld  signify  literally  “ they  not  him  carry  ” 
and  “they  not  him  tell ; ” or,  if  it  be  taken  as  the  passive  form,  “ he  who  is  not 
(to  be)  carried  ” and  “ he  who  is  not  (will  not  be)  told  or  taught” 

424.  That  is,  they  fastened  their  merchandise  into  the  two  long  sticks,  joined  in 
front,  on  which,  during  a march,  the  load  is  stayed  erect,  while  the  carrier  rests ; 
or  they  fastened  their  goods  in  the  load-baskets,  called  mi-hamba. 

425.  Kifuangondo  is  a village  on  the  Bengo  (Mbengu)  River,  north  of  Loanda, 
and  the  third  station  of  the  Loanda  railroad.  Here,  tradition  says,  the  queen 
Njinga  Mbandi  lost  a copper  coin,  and  that  gave  the  name  to  the  place. 

426.  Kijila  is  a prohibitory  precept,  enjoined  by  the  Kimbanda,  or  medicine- 
man, on  an  individual,  a family,  or  a tribe. 

427.  Nzenza  is  the  name  of  the  Bengo  River  from  its  head  to  Kabidi;  thence 
to  the  sea,  it  is  called  Mbengu.  Mud  Palma,  at  the  place  of  Palma.  This  Palma 
is  the  name  of  Josd  Francisco  di  Palma,  who  later  changed  his  name  to  Josd 
Aleixo  de  Palma.  He  was  known  to  me,  and  his  Portuguese  friends,  simply  as 
Aleixo,  but  kept  among  the  natives  the  name  of  Palma.  He  died  in  1890,  while  I 
was  in  America  writing  these  stories.  He  was  an  active  and  intelligent  mulatto, 


Noies. 


287 

son  of  a Neapolitan  soldier  of  Napoleon  I.  (See  Comparative  Note  of  No.  I.) 
Kabidi  is  the  name  of  the  place  where  he  built  his  house,  and  other  traders  joined 
him.  Now,  Kabidi  is  also  an  important  station  on  the  Loanda  railroad.  Ca- 
margo,  a mile  below  Kabidi,  is  the  capital  of  the  “concelho  ” Icolo  e Bengo. 

428.  Mu  Jipulungu.  Literally  44  at  the  paupers’.”  The  place  may  owe  its 
name  to  some  crippled  paupers,  who  at  one  time  subsisted  on  the  aims  of  passing 
travellers. 

429.  Ku-nioka . So  in  the  Mbaka  dialect ; it  is  pronounced  ku-nipha  in  Loanda. 

430.  Dieztia,  contraction  of  dia  izua. 

431.  This  is  a proverb,  usually  applied  to  foolhardy  actions,  or,  as  here,  to  one 
acting  on  his  own  hook,  against  the  advice  of  friends. 


NO.  XII. 

Informant,  Jelemfa  dia  Sabatelu. 

Dialect.  That  of  Mbaka ; but  the  story  is  of  Mbamba  origin. 

Comparative.  There  is  a striking  resemblance  between  this  fratricide  and 
its  revelation  by  ever  reviving  animal-witnesses,  and  that  told  on  page  96  of 
Casalis’  " Etudes  sur  ’a  langue  Sechuana.”  There,  too,  the  younger  and  more 
fortunate  brother  is  killed  by  his  envious  elder  brother;  but  the  animal  that 
reveals  the  crime  is  a little  bird,  which  revives  as  often  as  the  fratricide  kills  it. 
In  a variant  published  in  the  Sierra  Leone  “ Weekly  News”  (1890)  a mushroom 
on  the  victim’s  grave  reveals  the  fratricide.  Everybody  will  notice  some,  merely 
accidental,  resemblance  to  the  story  of  Cain  and  Abel. 

In  the  Ki-mbundu  story  of  “The  Man  without  a Heart”  (unpublished)  the 
criminal  is  sued  by  his  own  son  from  court  to  court  until  he  finally  gets  the  pun- 
ishment he  deserved.  I have  have  not  yet  found  a Ki-mbundu  word  for  remorse, 
but  this  story  shows  that  the  Angolans  know  its  effects,  for  Mutelembe  and 
Ngunga  represent  the  protests  of  conscience. 

From  this  story  to  No.  XX.  inclusive,  personified  animals  are  chief  actors  in 
combination  with  men.  From  No.  XX.  to  XXXVIII.,  personified  animals  are 
the  only  actors.  In  No.  XXXIX.  we  again  find  animals  speaking.  So,  the 
present  collection  contains  altogether  twenty-eight  animal  stories  of  Bantu  origin. 

432.  Ngunga  is  a large  bell ; mutelembe,  in  the  inland  dialect,  is  a small  bell. 
See  note  217. 

433.  Ele,  from  ku-ia,  preterit  II.,  third  person  plural  (a  + He). 

434.  Ku-zangula  is  sometimes  used  without  an  object,  and  in  that  case  signifies 
to  start,  set  out.  When  one  lifts  his  load,  it  is  understood  that  he  is  doing  so 
only  when  starting  on  a march.  Africans  invariably  have  a load  to  carry,  when 
they  go  a certain  distance,  for  they  need  at  least  water  in  a calabash,  a bag  of 
flour  ( fuba ) or  meal  {fadinia)  for  the  mush  ( funji ),  an  earthen  cooking  pot,  and 
a mat  to  sleep  on. 


NO.  XIII. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  Although  this  is  one  of  the  finest  stories  we  have,  there  is 
little  that  connects  it  with  other  African  or  foreign  folk-tales  known  to  us.  That 
Kimanaueze  is  the  father  of  the  hero  is  not  surprising  in  a fictitious  story.  What 
seems  remarkable  is  that  the  idea  of  the  cobweb  serving  as  a kind  of  Jacob’s 
ladder  between  the  terrestrials  and  the  celestials  should  be  common  to  the  Bantu 


288 


Folk  •Tales  of  Angola . 

of  Angola  and  to  the  Hausas  of  the  Suddn.  In  Dr.  J.  F.  Schon’s  “Magana 
Hausa,”  London,  S.  P.  C.  K.,  1885,  we  find  a whole  story  (No.  LXIV.)  about  the 
spider  and  cobweb  going  to  a wedding  feast  in  the  sky. 

The  frog,  who  plays  such  a prominent  part  in  this  story,  appears  again  in  No. 
XXXVIII.  In  the  “ Contos  populares  do  Brazil,”  Frog  goes  to  a feast  in  heaven 
by  hiding  himself  in  Urubu’s  banjo,  just  as  our  frog  went  up  in  a jug.  But  on 
the  way  back  to  the  earth,  the  bird  turns  his  banjo  upside  down  and  Frog  falls 
from  a terrific  height. 

About  marriage  rites,  compare  No.  X.,  and  about  divining  practices,  see  the 
Ma-kishi  in  No.  I. 

435.  Mb&mbi  is  the  Cephalophus  Burchelii.  The  soko  is  larger  than  the 
vibambi  and  has  larger  horns.  Kikuambi  may  be  the  Fiscus  Capelli  (?).  Holo- 
koko  is  the  Helotarsus  ecaudatus. 

436.  Na  vein  is  the  title  of  the  son  of  a soba , used  in  addressing  him.  Velu  is 
the  native  pronunciation  of  the  Portuguese  “velho,”  old  man;  but  this  cannot  be 
its  meaning  in  the  present  case.  “ Lord  old  man  ” would  not  be  a flattering  title 
for  a young  prince. 

437.  Compare  uandanda  with  uanda , net. 

438.  Ka-bube  and  Ka-zundu , personal  names  derived  from  di-bube  and  di-zundu, 
by  prefix  Ka-.  See  Grammar,  pp.  127,  128. 

439.  Saku  ia  kitadi.  A saku  is  thirty  “milreis  fortes,”  which  is  nearly  thirty- 
three  American  dollars.  In  the  present  case,  it  looks  as  though  the  saku  was  paid 
in  paper,  and  not  in  copper ; for  a saku  of  copper  is  exactly  one  man’s  load,  and 
for  the  water-girl  not  to  notice  such  an  addition  to  the  weight  of  her  jug  would  be 
a big  “ poetical  license.” 

440.  Thus,  also,  siseme  ia  ngombe , a young  cow,  or  bull. 

441.  Literally  kita  is  a bundle;  pronounced  khita  by  some  natives  of  the  inte- 
rior. It  consists  of  bones,  claws,  rags,  hairs,  etc.,  which  the  diviner  shakes  in  his 
divining  basket  before  throwing  them  on  the  ground.  From  the  positions  taken 
by  the  different  objects,  he  reads,  or  divines,  what  the  visitors  want  to  know. 

442.  That  is,  the  people  who  consult  the  diviner. 

443.  U-anga , with  which  compare  ng-anga,  wizard,  signifies  witchcraft,  both 
criminal  and  non-criminal.  Here,  as  the  young  man  is  simply  supposed  to  have 
secured  the  aid  of  spirits  in  order  to  obtain  his  due,  and  not  to  destroy  wantonly, 
or  unjustly,  his  uanga  is  not  of  the  sort  that  would  stamp  him  a muloji  (wizard). 

444.  Akua-muzambu  is  the  same  as  akua-kuzambula.  Mu-zambu  is  the  noun, 
divination;  ku-zambula  is  the  verb,  to  divine,  or,  better,  to  consult  the  oracle. 
Mu-zamb-u  and  ku-zamb-ula  seem  to  have  the  same  radical  as  N-zamb-i>  the 
name  of  God.  Ngontbo  is  the  spirit  who  reveals  the  unknown  through  the  medium 
of  his  servant,  the  mukua-Ngombo. 

445.  Asakana  is  in  the  plural  because  the  logical  subject  is  plural,  namely,  he 
and  she. 

NO.  XIV. 

Informant.  Jelemfa  dia  Sabatelu.  See  No.  III. 

Dialect.  Mbaka.  The  story,  however,  belongs  to  the  Songo  tribe,  and  the 
song  is  in  the  Songo  dialect. 

Comparative.  Concerning  bridal  customs,  compare  Nos.  X.  and  XV.  Birds 
revealing  something,  warning  from  a danger,  or  inciting  to  do  something  by 
worded  song,  are  of  frequent  occurrence  in  universal  folk-lore. 

446.  Albombo  is  the  manioc,  or  cassava-root,  after  it  has  been  fermented  and 
dried.  In  this  state  of  mbombo  the  manioc  is  brittle,  and  can  therefore  easily  be 
pounded  into  fuba,  i.  e.,  flour. 


Notes . 


289 

447.  The  song  is  in  the  Songo  dialect.  The  j of  the  Mbaka  and  Loanda  dia- 
lects is  pronounced  z.  Sporadically,  this  pronunciation  occurs  also  among  the 
Mbaka  people.  Thus  also  Xikundu  of  the  Mbaka  and  Loanda  dialects  becomes 
Sikunduy  that  is  xi  becomes  si.  This  phonologic  preference  for  z and  s is  due 
to  the  proximity  of  the  U-mbundu  cluster.  Sikundu  is  probably  the  Portuguese 
“segundo,”  he.,  the  second.  MunA  signifies  “that  one  there,”  or  w the  other.” 
Here  it  indicates  “the  last.”  Kuedi,  the  same  as  huedi.  Zai  is  the  old  Ki- 
mbundu  jai \ jaie , contraction  of  jia  eie.  Hulakana  is  the  same  as  bulakana. 
The  b of  other  Ki-mbundu  dialects  often  becomes  h in  Mbamba  and  its  cognates. 
The  acute  accents  show  where  the  rhythmic  accents  fall. 

448.  Ku- bake  la  (mutu)  jinguzu  is  not  used  in  Loanda.  Here,  people  say  ku- 
banga  jzbuia,  the  latter  word  being  the  Portuguese  “ bulha,”  with  the  plural  prefix 
of  class  IX.  ji-. 

XV. 

Informant.  Jelemia  dia  Sabatelu. 

Dialect.  Mbaka.  The  story,  too,  comes  from  Ambaca. 

Comparative.  Metamorphoses  of  lions  into  human  beings,  and  vice  versa,  are 
frequently  met  with  in  African  folk-lore.  As  showing  a faint  resemblance  with 
this  story  we  mention  the  Hottentot  story,  No.  XXIV.,  of  “Reynard  the  Fox  in 
South  Africa,”  by  Dr.  Bleek,  and  the  Herero  story,  No.  1 1.,  in  Brincker’s  “ Wor- 
terbuch  des  Otji- Herero.”  Here,  two  lions,  transformed  into  young  men,  succeed 
in  marrying  two  girls. 

As  to  the  father  being  saved  by  the  obstinacy  of  his  child,  compare  it  with  a 
similar  case  in  No.  VII. 

The  killing  of  an  enemy  in  the  burning  hut  corresponds  to  similar  acts  in  our 
No.  VII.  and  the  two  above-mentioned  Hottentot  and  Herero  stories. 

449.  Mu  ngongo  is  generally  understood  to  mean,  not  the  objective  world  or 
universe,  but  the  subjective  world,  that  is,  the  part  of  the  world  concerned  in  the 
facts  told,  or  in  the  mental  horizon. 

450.  The  distance  of  a camp  signifies  one  day’s  march,  because  the  grass-huts 
of  the  camps  are  put  up  for  the  night  after  each  day’s  march. 

451.  Kimona-ngombe  kia  Na  Mbua,  literally,  the  “ owner  of  cattle  of  Mr.  Dog.” 
Kimona-ngombe  is  derived  from  ku-mona  and  ngotnbe r according  to  section  four 
of  my  Grammar,  p.  1 2. 

452.  “ Let  us  sleep  with  me  ” is  a peculiar  idiom,  which  may  be  analyzed  this 
way : Let  us  (both)  sleep,  (thou)  with  me  (i.  e.,  together).  “ Let  us  do,”  instead  of 
“do  thou,”  is  a polite,  coaxing  way  of  giving  an  order. 

453.  This  leniency  of  the  parents,  and  the  crying  of  the  child  until  it  gains  its 
point,  is  characteristically  African. 

454.  That  is,  on  the  mat  in  front  of  the  bride’s  bed. 

455.  That  is,  “ I won’t  listen  to  you  any  more.” 

456.  Ku-Jidisa,  to  disturb,  spoil,  hinder,  impede ; from  ku-fua,  to  die,  to  cease, 
stop.  Relative : ku-Jila , to  cease,  or  stop,  because  of,  for  the  sake  of ; causative 
relative : ku-Jidisa,  to  cause  to  stop  on  account  of ; which  gives  the  meaning  of 
to  hinder,  to  impede,  to  disturb,  spoil. 

457.  A proverb,  the  parallel  of  which  is  “ uenji  kidi trade  is  truth.  That  is, 
it  is  not  something  imaginary,  utopian,  or  deceptive,  but  something  real,  sub- 
stantial, profitable.  Children  are  not  a cross,  but  a blessing.  Compare  the  oft- 
repeated  expression,  “ The  woman  was  going  to  cause  the  death  or  ruin  of  the 
man,”  with  the  universal  pagan  idea  of  the  inferiority,  moral  as  well  as  physical, 
of  woman,  and  with  the  Bible  account  of  the  fall.  Compare  also  the  oft-recurring 
fact  of  a child  saving  adults,  with  the  universal  conception  of  infantile  innocence 
and  intuition,  and  Christ’s  utterances  about  children. 


200 


Folk -Tales  of  Angola. 

NO.  XVI. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  This  story  belongs  to  the  class  of  judicial  sentences.  See 
Nos.  XXVI.,  XLII.,  XLI1I.,  XLIV.  By  the  conclusion,  it  also  belongs  to 
those  stories  which  account  for  some  habit.  The  one  here  accounted  for  is  the 
turtle-dove’s  cooing. 

458.  Mu-lombe  from  ku-lomba , i.  e.,  to  get  dark,  black,  signifies  always  a black 
bird,  but  never  the  species  called  blackbird  in  Europe  or  America.  Even  in  An- 
gola proper,  the  bird  called  mu-lombe  near  Dondo  and  the  coast  is  not  the  bird 
known  by  that  name  at  Malange.  Here  it  seems  to  be  a kind  of  crow,  while 
near  the  coast  it  is  a smaller  bird  of  beautiful  black  plumage  with  bluish  metallic 
glimmer.  In  Loanda  the  large  white  and  black  crow  is  called  ki-lombe-lombe  from 
the  same  root  ku-iomba . The  plural  of  Mtilombe  is  formed  by  prefixing  a - to  the 
singular,  because  mulombe  is  here  treated  as  a proper  name.  See  Grammar,  p. 
128,  note  185.  The  appendage  a Nganzu , like  a Tumba  to  Musu-di , and  a Lubi 
la  Suku  to  mutu , etc.,  serves  to  make  the  collective  name  of  the  species  look  more 
like  a proper  name. 

459.  Tu  xile-u  would  be  in  Loanda  tu  xile-mu.  In  the  Mbaka  dialect  the  suf- 
fixed objective  pronoun  of  classes  IV.,  V.,  VI.,  VII.,  VIII.  plural  is  not  -mu,  as 
in  Loanda,  but  - u . Here  the  m-  was  dropped  by  the  same  process  as  in  the  con- 
cord a,  for  Loanda  ma  of  the  same  classes. 

460.  Ku-dia  jingoma,  literally  “ to  eat  the  drums,”  for  “to  empty  the  hives,” 
is  an  idiom.  Ku-dia  may  signify  any  kind  of  undoing,  therefore  also  undoing 
the  work  of  the  bees  in  the  hives,  by  taking  out  the  sweet  treasure.  The  hives 
are  called  drums  because  they  have  exactly  the  shape  and  size  of  a big  tom-tom ; 
only  instead  of  the  solid  wood  of  a tree  they  are  made  of  the  bark  alone.  Another 
name  for  hive  is  ki-au , used  more  especially  in  the  central  region  of  Ki-mbundu, 
around  Bondo. 

461.  This  is  a proverb:  “Before  you  can  hammer  the  baobab-fibre,  you  must 
peel  the  baobab ; ” meaning  that  one  thing  depends  on  the  previous  execution  of 
another.  The  baobab-fibre  is  used  by  the  natives  for  many  purposes  and  exported 
to  Europe  for  the  manufacture  of  paper,  ropes,  and  sail-canvas.  The  fibre  is 
obtained  from  the  inner  bark  of  the  baobab-tree,  whose  outer  bark  must  be  peeled 
off  before  one  can  get  at  the  inner  bark.  This  inner  bark  is  pounded  or  hammered 
with  a club  in  order  to  separate  the  fibre  from  the  non-fibrous  parts. 

462.  Kolo  is  probably  the  Portuguese  “ cor,”  color.  It  is  also  used  to  signify 
“quality,  species,  kind.”  The  plural  is  ji-kolo . 

463.  Moso,  the  same  as  muoso , is  used  by  the  Mbaka  like  mutu  uoso , everybody, 
whoever,  any  one,  and  the  impersonal  “one.” 

464.  Ku-kolela , to  accuse  and  have  summoned,  from  ku-kola , to  call,  is  the 
genuine  Ki-mbundu  word  for  the  popular  loan-word  ku-xitala , from  the  Portu- 
guese “citar.” 

465.  lu  ku  bata  die,  elliptic  for  itt  uaiy  l ku  bata  diC.  The  elision  of  the  word 
for  going  leaves  the  impression  of  quick  arrival. 

4 66.  Mu-kulu  is  a word  that  appears  as  the  name  of  God  in  several  South- 
African  languages.  It  is  no  longer  used  in  Ki-mbundu  except  in  idioms,  like  the 
present,  which  is  at  the  same  time  a title.  The  word  is  derived  from  ku-kula , to 
grow  in  stature  or  age,  hence  “ the  great  one,  the  old  one,  the  chief.” 

467.  Ru-bonza  is  a synonym  of  ku-buiza  and  ku-viza , to  be  difficult,  but  it  is 
used  only  inland. 

468.  That  is,  o mutongcu , of  which  u is  the  objective  pronoun. 


Notes . 


291 

469.  Ku  di  tukidula,  to  manifest  one’s  self ; hence,  to  confess.  Another  verb 
for  to  confess  is  ku-lokola>  literally  to  spit  out. 


NO.  XVII. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  As  this  story  gives  a reason  why  the  Turtle,  or  Terrapin,  is  so 
fond  of  water,  it  belongs  to  the  aetiologic  stories. 

As  a Turtle-story  it  should  be  compared  with  No.  XXXVII. 

The  fact  of  the  Turtle  being  saved  by  what  was  intended  to  kill  it  has  a parallel 
in  the  story  of  the  “Turtle  and  the  Baboons”  on  the  last  page  of  Torrend’s 
« Xosa-Kafir  Grammar,”  Grahamstown,  1886.  There,  the  baboons  are  the  enemies 
of  the  turtle  ; here,  its  enemies  are  men.  In  a story  of  Bahaman  Negroes,  pub- 
lished on  p.  51  of  the  “Journal  of  American  Folk-Lore,”  1891,  B’  Rabbit(the  Hare 
of  our  collection)  escapes  from  his  enemies  by  the  same  trick  as  our  Turtle. 

470.  Mbaxi  a Koka , from  ku-koka,  to  drag ; because  of  the  dragging  motion  of 
the  turtle  on  land.  The  hatchet  is  also  of  Koka  because  ku-koka  also  signifies 
« to  fell  (a  tree),”  and  the  felling  is  done  with  the  hatchet.  Hence  the  connection 
and  friendship  of  Turtle  and  Hatchet.  Farther  on,  the  stone  is  said  to  be  a rela- 
tive of  the  Turtle,  because  its  shell  is  as  hard  as  a stone.  Finally,  the  fire  cannot 
hurt  it  because  of  the  stony  nature  of  its  shell. 

The  turtle  found  on  the  plateau  of  Malanji  (Malange)  is  a small  turtle  which 
lives  as  much,  or  more,  on  the  dry  land  of  the  prairie  as  in  the  water.  In  the 
Kuanza  River  lives  a large  species,  which  is  rarely  found  on  dry  land. 

471.  The  expression  “to  say  or  speak  by  mouth  ” seems  strange  to  us;  but  in 
Ki-mbundu  it  is  all  right,  as  sometimes  — for  instance  in  the  preceding  phrase 
ngandala  kufua  — the  verb  “ to  say  ” is  used  for  “ to  think,”  that  is,  to  say  to 
one’s  self,  to  speak  in  one’s  heart,  ku-zuela  ku  muxi?na. 


NO.  XVIII. 

Informant,  jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  This  story  and  the  two  following  illustrate  the  Mbaka  hunter’s 
moral  as  well  as  physical  life.  Di-nianga  or  nia?iga  is,  in  the  interior,  a hunter. 
On  the  coast,  a hunter  is  called  mu-kongo.  Nianga  dia  Ngenga  or  Mukongo  a 
Tumba  are,  like  Musudi  a Tumba  (No.  XVI.)  collective  names  of  professions  or 
crafts,  modified  into  proper  names. 

The  animal  hero,  here,  is  the  Leopard,  whose  character  is  always  represented,  not 
only  in  these  stories,  but  it  seems  throughout  African  folk-lore,  as  made  up  of 
brutal  force,  wickedness,  and  mental  shortsightedness. 

Compare  the  Ki-mbundu  proverb  on  ingratitude:  “ Sasa'ngo , n'a  ku  tolole  o 
xingu ,”  i.  e.,  feed  and  clothe  a leopard  (and)  he  will  break  thy  neck. 

The  Hare  is,  as  usual,  characterized  by  “smartness.” 

472.  A proverb.  The  argument  is  this  : Would  a man  rescue  another  from  the 
knife  of  the  assassin  or  from  the  deep  waters,  and  refuse  him  the  needful  piece  of 
bread  or  drink  of  water  to  sustain  that  life  just  saved  at  great  risk  ? Surely  not ; 
the  greater  includes  the  smaller. 

473.  The  hare  is  settling  the  question  as  umpire,  though  the  story  does  not 
state  that  any  one  of  the  parties  requested  him  to  act  in  that  capacity. 


29  2 Folk -Tales  of  Angola . 

NO.  XIX. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect.  Mbaka. 

Comparative.  Nos.  XVIII.,  XIX.,  and  XX.  are  hunter-stories,  as  also  No. 
XXXIX.  From  our  standpoint,  the  latter  ought  to  come  in  here;  but,  in  obedi- 
ence to  the  informant’s  positive  assertion,  it  is  classed  with  the  anecdotes  of  actual 
facts,  the  tnaka. 

474*  Already  during  pregnancy  the  spirits  are  consulted  in  order  to  know  to 
which  of  them  the  family  is  indebted  for  the  expected  addition.  When  the  child 
is  bom,  it  is  kept  in  the  house  until  the  parents  know  what  ji-haku. , the  first  solid 
food  of  a child  in  addition  to  the  mother’s  milk,  are  to  be  given  it,  and  until  the 
ji-haku  are  procured.  It  is  a joyful  day  for  the  family,  when  the  baby  is  formally 
taken  out  of  the  dark  hut  and  introduced  to  God’s  great  world. 

475.  Mudia-mb&mbi  is,  according  to  Count  de  Ficalho,  the  coffee-tree,  Coffea 
Arabica. 

476.  Ki-sumbula  and  nzambi  are  synonyms ; both  signify  a stick,  which  the 
hunter  puts  up  in  the  fork  of  a tree  in  order  to  be  seated  less  uncomfortably  while 
watching  for  the  game. 


NO.  XX. 

Informant,  jelemfa  dia  Sabatelu. 
Dialect  and  Origin.  Mbaka. 


NO.  XXI.  VERSION  A. 

Informant.  The  same  as  for  No.  II.  Of  version  3,  Jelemfa  dia  Sabatelu. 

Dialect.  Lower  Quanza.  See  No.  II.  Of  version  B,  Mbaka. 

Comparative.  If  the  preceding  stories  have  already  destroyed  the  theory,  as 
vouchsafed  by  Dr.  Bleek,  that  the  Bantu  folk-lore  evinces  an  inferior  flight  of  im- 
agination to  that  of  the  sex-denoting  Hottentot  languages,  the  following  fables 
will  put  an  end  to  the  still  prevailing  opinion  that  the  Bantu  have  no  fables  or 
animal  stories. 

Of  our  present  siory  we  give  two  versions,  one  from  the  coast-belt,  on  the  lower 
Kuanza  River,  the  other  from  the  interior,  in  the  districts  of  Ambaca  (Mbaka)  and 
Malange  (Malanji).  They  complete  each  other,  and  agree  to  a remarkable  extent 
with  a third  version  which  is  current  among  the  negroes  of  Brazil.  This  version 
can  be  seen  in  the  “ Contos  populares  do  Brazil,”  by  Sylvio  Romero,  p.  151.  The 
story  consists  really  of  two  tales ; that  of  Antelope’s  foolishness  and  death  and 
that  of  Monkey’s  revenge  on  the  criminal  Leopard. 

My  peculiar  informant  of  Bom-Jesus  had  given  me  only  the  first  part  of  the 
story,  assuring  me  that  it  was  the  whole  story,  and  I believed  him.  But  weeks 
after,  at  Loanda,  on  perusing  the  above  “ Contos  populares,”  I found  out  my  mis- 
take. So,  when  I made  a second  stay  at  Bom-Jesus,  I asked  for  the  lacking  part. 
At  first  “ Piolho  ” feigned  to  know  nothing  about  it ; but  when  he  saw  he  could 
not  evade  the  truth,  his  surprise  and  amusement  at  being  found  out  were  great. 
Then  he  willingly  told  the  second  part  of  the  story. 

As  usual,  the  Leopard  is  here  characterized  by  cruelty  and  meanness,  the  Ante- 
lope by  simplicity  or  foolishness,  and  the  Monkey  by  shrewdness. 

The  forcing  an  enemy  to  eat  the  flesh  of  his  own  people,  either  knowingly  or 
unconsciously,  is  the  ne  plus  ultra  of  revenge  for  an  African.  It  occurs  pretty 


Notes. 


293 


frequently  in  Bantu  folk-lore.  So  on  p.  86  of  Torrend’s  Kafir  Grammar,  the  tor- 
toise makes  the  baboon  eat  the  flesh  of  a brother  baboon ; in  our  No.  XXIV. 
the  young  Goat  gets  the  old  Leopard  couple  to  eat  their  own  son. 

477.  Ndd,  abbreviation  of  ndoko,  come ! let  us  go ! please. 

478.  Uloua,  the  same  as  ukoua, , parent-in-law.  The  first  form  is  rarely  used. 

479.  Ngalafd  is  the  Portuguese  “garraf&o,”  demijohn;  ngalafa  is  the  Portu- 
guese u garrafa,”  bottle. 

480.  Ualende  is  a contraction  and  adaptation  of  the  Portuguese  “ aguardente ; ” 
an  intermediate  form  is  ngualende.  The  rum  used  in  Angola  is  of  two  sorts  (1)  the 
indigenous,  made  of  sugar-cane,  (2)  the  imported,  made  of  the  vilest  alcohol  mixed 
with  unfiltered  river-water. 

481.  O u mu  sanga  often  sounds  like  0 mu  sanga,  because  uf  vowel,  can  be 
dropped  after  o. 

482.  “ Our  wife.”  for  “ my  wife,”  is  a polite  form. 

483.  The  driver-ants  travel  generally  in  such  a compact  column  that,  at  some 
distance,  they  do  not  look  quite  unlike  a greasy  black  belt,  such  as  the  natives 
wear.  Therefore  the  old  rogue  succeeds  in  making  the  Antelope  believe  that  the 
black  string  across  the  path  might  indeed  do  for  a belt.  The  drivers  are  the 
fiercest  of  ants.  Whenever  they  are  disturbed  in  their  march,  they  immediately 
attack  and  furiously  bite  the  disturber. 

484.  Mako  for  maku  is  a dialectic  variation.  The  final  - u may  be  pronounced 
like  ~o  in  most  dialects,  whenever  the  words  are  pronounced  slowly  and  distinctly. 
In  most  Bantu  languages  it  is  pronounced  and  written  -o. 

485.  Kala  for  kikala  (it  shall  be)  is  a peculiarity  of  the  informant’s  diction. 

486.  Madianga  the  same  as  matetele , sing,  lu-tetele.  So  in  the  interior;  in 
Loanda  the  singular  is  di-tetele. 

487.  From  ku-zsza , to  be  green,  unripe,  more  especially  of  corn.  The  enclitic 
~ke  or  ~ki  seems  to  be  a contraction  of  kid;  hence  malu-zeza-ke  may  be  malu-zeza 
kid. 

488.  Di-xita  is  a heap  of  any  kind  of  refuse,  rubbish  ; as  the  sweepings  of  the 
house,  or  the  weeds  in  a field.  These  refuse  heaps  are  often  used  by  those  who 
have  no  regular  fire-place  and  fuel  at  hand,  for  roasting  corn,  peanuts,  fish,  etc. 

489.  “To  leave  (unnoticed),”  signifies  here,  “ to  neglect,  to  despise.” 

490.  Mu-hetu  is  the  contracted  form  of  the  archaic  mu-haitu  (a  -f  * = e\  and 
does  not  differ  in  meaning  from  mu-hatu. 

491.  Kulete  is  the  Portuguese  “ collete  ” waistcoat ; jungu,  the  Port,  “junco,” 
bamboo-cane ; kalasd , the  Portuguese  “ calgao,”  xilola , the  Port.  “ ceroula ; *’  mbi- 
nza , the  Portuguese  “ camiza,”  kazaku , the  Port.  “ casaco.” 

492.  Boas-tadi  or  buajitadi  is  the  Portuguese  “ boas  tardes.” 

493.  Kud  for  ud  is  a peculiarity  of  the  informant’s  dialect. 

494.  Vioko  is  an  insulting  term. 

495.  In  spite  of  the  social  inferiority  of  women,  it  is  no  uncommon  thing  for 
them  to  thrash  men. 

496.  About  the  law  of  personal  preference  or  precedence,  see  Grammar,  pp. 
78-81. 

497.  Here  the  women  quote  textually  their  conversation  with  Leopard. 

498.  Endo  for  ondo  or  ando  is  a peculiarity  of  the  informant’s  dialect. 

499.  Tuandele , contraction  of  tuandalele . 

500.  That  is,  on  being  welcomed,  he  (the  Leopard)  gave  the  two  bottles  that  were 
left. 

501.  This  o is  a contraction  of  a ku . 

502.  "This  enclitic  -ki  seems  to  stand,  like  ~ke,  for  a somewhat  pleonastic  kid. 

503.  O ilmnba  is  here  contracted  into  elumba.  This  is  the  usual  form  in  the 
Kisama  dialect. 


294  Folk -Tales  of  Angola . 

504.  This  is  the  Leopard  speaking.  Manii , la  is  peculiar  to  the  informant  for 

manii,  se. 

505.  That  is,  they  pack  into  his  mu-hamba  (carrying-basket). 

506.  Ku-amba,  with  an  accusation,  often  signifies  “to  speak  badly.”  Ua  ng * 
ambe  is  “he  scolded,  or  slandered,  me,”  while  ua  ng  atnbela  signifies  “he  told 
me.”  The  mother  uses  this  expression,  because  among  Africans,  even  more  than 
among  civilized  people,  it  is  not  polite  to  mention  the  possibility  or  probability  of 
the  death  of  a friend  or  any  one  present.  The  world  over,  men  do  not  like  to  be 
reminded  of  the  inevitable  “ king  of  terrors.” 

507.  The  word  tambi  includes : (1)  the  funeral ; (2)  the  dances  with  eating  and 
drinking,  which  follow  it;  (3)  the  wailings  which  are  repeated  on  stated  days  and 
hours  ; (4)  the  people  who  gather  for  the  occasion. 

508.  Ienene,  for  ionene , is  archaic  and  peculiar  to  the  informant. 

509.  To  say  ku-sisa  for  the  usual  ku-xisa  is  not  incorrect,  but  unusual. 

510.  Maiinga . Unusual  for  maniinga.  A further  contraction  gives  menga. 

51 1.  The  mbanza  is  a small  kisanji,  and  therefore  quite  unlike  a banjo;  but 
the  word  banjo  is  probably  derived  from  mbanza,  which  foreigners  pronounce 
banza , or  banja.  As  to  the  change  of  -a  to  - o , compare  the  English  Loando  for 
Loanda,  and  Sambo  for  Samba,  and  the  usual  confusion  of  -a  and  -o  among  Eng- 
lishmen speaking  a Romanic  language. 

512.  Probably  he  was  humming  a tune  with  these  two  extemporized  verses  : 

Uatobesele  ugana  Ngulungu  ; 

Manii  Kahima  i&  a mu  tobes  ’<£  ? 


NO.  XXI.  VERSION  B. 

513.  Aba-diu  is  used  when  addressing  one  person,  abenu-diu  when  addressing 
several.  These  words  are  said  by  the  person  proposing  to  tell  a musoso.  If  the 
bystanders  agree  to  hear  it,  they  say  dize . It  is  not  clear  to  what  noun  the  prefix 
di-  refers. 

514.  Kalunga  is  a yet  mysterious  word  which  frequently  recurs  in  the  Bantu 
languages.  In  Ki-mbundu  it  has  several  meanings : (1)  Death ; (2)  Ku  * alunga , 
Hades  ; (3)  Mu  ’ alunga , the  Ocean  ; (4)  Sir  ; in  this  sense  it  is  only  used  by  the 
I-mbangala  and  some  of  their  neighbors;  in  Loanda  never;  (5)  sometimes  an 
exclamation  of  wonder,  amazement. 

515.  Baiita , the  Portuguese  “baeta,”  a coarse  woollen  cloth. 

516.  Kisonde  is  here  used  as  a collective  noun,  and  its  singular  pronoun  has  to 
be  translated  in  English  by  the  plural. 

517.  The  njilu  is  the  Solanum  edule , Schum.  et  Thonn.  This  word,  as  well  as 
the  plant,  is  of  American  origin.  It  is  the  Brazilian  “gild.” 

518.  That  is,  “because  (we  are)  in  the  field,”  etc. 

519.  Ngolamata  is  the  same  as  the  mbanza.  See  note  51 1. 

520.  Mahaxi  is  only  used  in  the  interior,  alongside  with  maniinga,  which  alone 
is  current  in  Loanda. 

521.  This  ku-xila  is  not  used  in  the  Lodnda  dialect.  Ku-xila , to  be  dark,  or^ 
dirty,  is  differently  intoned  and  is  used  in  Loanda  as  well  as  in  the  interior. 

522.  When  we  would  most  likely  say,  “ He  who  went  with  you,”  the  A-mbundu 
prefer  to  say,  “He  with  whom  you  went.”  The  reason  is  this:  the  Bantu  par- 
ticle ni  or  na , which  we  have  to  translate  by  “ with  ” or  “ and,”  still  retains  the 
original  idea  of  possession.  Therefore  the  greater  goes  “ with  ” the  smaller,  be- 
cause it  is  more  likely  to  possess  it,  than  vice  versa.  In  European  languages  we 
say  that  the  smaller  goes  “ with  ” the  greater,  because  we  think  the  smaller 


Notes . 295 

belongs  to,  is  possessed  by,  the  greater,  rather  than  the  reverse.  The  Bantu  take 
the  active,  subjective,  we  the  passive,  objective,  aspect  of  the  same  relation. 

523.  Ku-zettga  is  “to  lift  or  raise  in  order  to  throw  or  strike, ” therefore  ku- 
zenga  poko>  to  brandish  a knife  or  sword. 

524.  Leopard  had  not  yet  brought  home  {ku-benga)  his  bride.  He  was  son-in- 
law  only  in  so  far  as  he  had  been  accepted  by  the  girl  and  the  parents  (engaged). 
Therefore  the  girl  could  now  be  given  to  Monkey  who,  of  course,  would  have  to 
complete  the  presents  before  taking  the  girl  home.  See  note  412. 

525.  Ngitna , a word  rarely  used.  The  usual  word  for  mush-stick,  and  the  only 
one  used  in  Loanda,  is  tiguiku. 


NO.  XXII. 

Informant.  The  same  as  for  No.  II. 

Dialect.  That  of  the  lower  Quanza  River. 

Comparative.  By  its  conclusion,  accounting  for  the  Monkey’s  and  the  Hare’s 
habits,  and  for  the  Leopard’s  spots,  this  story  belongs  to  the  aetiologic  tales. 

The  characters  of  the  Leopard  and  the  Monkey  in  this  story  are  in  harmony 
with  those  given  them  in  the  preceding  two.  The  Hare  has  the  swiftness  and 
shrewdness  of  the  Monkey ; but  he  never  is  reckless,  as  the  Monkey  sometimes 
appears  to  be. 

The  Leopard’s  hole-traps  at  the  foot  of  the  tree  remind  one  of  the  sharp  sticks 
under  the  tree,  with  which  the  Tortoise  caught  the  Baboon,  in  the  Kafir  story 
published  by  Torrend  in  his  Grammar,  p.  85. 

The  two  dolls  covered  with  gum,  on  which  the  Hare  and  the  Monkey  get 
stuck,  are  evidently  the  prototypes  of  the  tar-babies,  so  popular  among  the  negroes 
of  the  Southern  States.  See  “Journal  of  American  Folk-Lore,”  1889,  p.  79;  1893, 
p.  48;  also  1888,  p.  148.  The  tar-baby  is  also  known  in  Brazilian  folk-lore,  where 
he  is  called  “ o moleque  de  cera  ” (the  wax-slave),  and  in  the  Portuguese  tales. 
See  “ Contos  populares  do  Brazil,”  p.  228. 

The  last  incident,  when  the  Monkey  and  the  Hare,  having  gone  to  a safe  dis- 
tance, reveal  the  secret  of  their  mischief  to  their  dupes,  occurs  also  in  the  preced- 
ing story,  in  No.  XXIV.,  and  in  the  Kafir  tale  of  the  Tortoise  and  the  Baboons 
already  referred  to. 

With  the  origin  of  the  Leopard’s  spots,  we  may  compare  the  Hausa  tale  of  how 
the  hyena  got  hers  (“Magana  Hausa,”  p.  92),  also  how  the  Fox  marked  the  Lion, 
and  thereby  killed  him  (Ibid.,  p.  165).  Just  as  in  our  story  the  Hare  and  the 
Monkey,  so  in  the  latter  Hausa  story  the  Fox  “for  this  reason  (marking  and  kill- 
ing the  Lion)  does  not  lie  down  anywhere  except  under  the  trunk  of  a tree,  and  he 
has  not  two  shadows.” 

526.  Mu-zondo . Probably  the  Pseudospondias  microcarp  a,  Engler,  or  Spondias 
microcarpa , Rich. 

527.  The  A-mbundu  often  kill  a chicken  by  forcing  it  head  first  into  a pot  of 
boiling  water  and  keeping  it  there  for  some  time.  Thus  all  the  blood  is  saved, 
and  the  feathers  come  off  more  easily. 

528.  Atida,  abbreviation  of  andala , the  auxiliary  verb  for  the  formation  of  the 
compound  future  tense. 

529.  There  were  two  dishes  for  washing  the  hands,  one  for  each  girl. 

530.  Ku-zala  is  to  spread  (unroll)  a mat ; ku-zal-ela  (relative)  to  spread  it  for 
somebody;  ku-zal-ula  (reversive)  to  unspread  (roll  up)  the  mat,  and  to  remove 
what  may  be  on  it. 

531.  One  of  the  essential  parts  of  most  native  dances  in  Angola  is  the  smack- 
ing of  stomachs  ( ku-belela ).  Two  dancers,  leaving  the  circle,  advance  trippingly 


296  Folk -Tales  of  Angola . 

toward  each  other,  and,  when  near  enough,  simultaneously  thrust  forward  their 
stomachs  so  that  they  touch ; then  they  gracefully  turn  round  with  a bow,  seek 
another  party  in  the  ring,  and  repeat  the  smack.  Those  just  smacked  jump  into 
the  circle,  smack  each  other,  and  choose  their  successors  in  the  ring ; and  so  it 
goes  on  and  on. 

532.  The  ki-takala  is  a sack  generally  made  of  the  split  leaves  of  the  di-teba 
palm  (a  kind  of  Hyphaene).  It  is  triangular  in  shape,  and  suspended  by  a cord 
from  one  shoulder.  The  ki-takala  is  most  popular  among  the  people  south  of  the 
lower  Quanza,  the  Kisama  and  Ba-sumbe  tribes. 

533.  Mbaulu,  from  Portuguese  “ bahu ; ” kadifele , from  Portuguese  “ alferes ; ” 
bond,  as  in  Portuguese,  from  the  French  “bonnet kabitangu , from  Portuguese 
“ capitao.” 

534.  Ku-zozolola , transitive,  from  ku-zoza , to  slacken,  intransitive. 

335.  Hama  ia  mukuta.  A mukuta  (in  colonial  Portuguese  “ macuta  ”)  is  worth 
about  three  cents  ; 100  macutas  are  equal  to  $3.20. 

356.  The  carriers  run  away,  instead  of  eagerly  responding  to  the  call  as  usual, 
because  they  fear,  from  past  experiences,  that  they  will  not  be  paid  for  “ official 
services.”  When  a native  chief  or  a Portuguese  “ chefe  ” has  lost  his  prestige,  it 
is  often  hard  for  him  to  find  anybody  when  he  needs  official  (unpaid)  servants. 

537.  “ Like  this.”  The  height  is  shown  by  the  narrator  with  his  hand.  When 
the  stature  of  human  beings  is  to  be  shown,  the  hand  is  held  perpendicular ; for 
other  things,  it  is  held  horizontal. 

538.  “No  one  shall  — he  shall  ” is  the  Ki-mbundu  way  of  saying  “No  one  but 
he  shall;  he  alone  shall.” 

539.  The  //  often  repeated  is  because  they  shout  from  a great  distance,  and 
pause  between  the  words,  so  as  to  give  each  one  time  to  reach  the  ears  of  those 
addressed  without  being  interfered  with  by  the  echo. 

540.  Tualengele  etu.  Speaking  in  the  usual  way,  these  two  words  are  pro- 
nounced as  tualengelietu ; speaking  rapidly,  most  coast-people  pronounce  tualenge- 
dietu.  Unaccented  e before  a vowel  becomes  semi-vowel  i-j  and  / before /be- 
comes d. 


NO.  XXIII. 

Informant.  Jelemla  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  The  Leopard’s  ruse  to  obtain  food  suggests  that  of  the  Old 
Lion,  for  the  same  purpose,  in  one  of  the  best  known  fables  of  Aisop.  The  sing- 
ing with  drum  accompaniment  in  order  to  induce  one  to  approach,  or  to  warn  him 
before  a danger,  is  also  found  in  a Hausa  tale  on  p.  87  of  “ Magana  Hausa.” 
See,  in  No.  XXI.,  the  Monkey’s  song  in  the  early  morning,  and  the  other  songs  in 
this  collection. 

It  is  very  common  among  African  negroes  to  express  in  song,  with  or  without 
instrumental  accompaniment,  that  which  they  would  not  dare  to  say  in  plain 
words.  So  the  slaves  on  the  plantation  sing  satires  against  their  task-masters ; 
the  carriers  on  the  path,  against  the  head  of  an  expedition  ; any  ill-used  inferior, 
against  his  superior.  Beginning  with  very  vague  allusions,  these  satirical  produc- 
tions may  often,  if  not  checked  in  time,  degenerate  into  fierce  denunciations  and 
insolent  curses. 

541.  Soko  is  an  antelope  larger  than  the  mbambi,  of  the  same  color,  but  with 
longer  hair,  and  with  large  horns  bent  backwards. 


Notes . 


297 


NO.  XXIV. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  Like  Nos.  XXIX.,  XXX.,  XXXI.,  XXXIV.,  this  story  begins 
by  stating  that  the  Young  Leopard  and  the  Young  Goat  were  friends.  Faithful 
to  his  character,  the  Leopard  is  wicked  and  crafty,  but  not  so  shrewd  as  the  Young 
Goat. 

The  conclusion  of  the  piece,  saying  that  the  hatred  of  the  leopards  for  the  goats 
originated  with  the  fact  therein  recorded,  classes  this  story  with  the  setiologic 
ones. 

The  deceit  by  which  some  are  caused  to  eat  their  kinsman’s  flesh  has  already 
been  noticed  in  No.  XXI. 

542.  Ngubu  is  a large  piece  of  cloth,  able  to  cover  the  whole  body  at  night. 
The  word  is  also  used  for  the  mantle,  tanga , or  dibeka.  The  A-mbundu  tribes  have 
no  longer  any  shields ; but  some  traders  of  Malange  have  seen  shields  in  the  far 
interior,  and  they  call  them  also  ji-ngubu . 

543.  That  is  “ a whining  voice.’1 


NO.  XXV. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

544.  Kaxi  kia  and  kaxi  ka  are  both  admissible.  The  apparent  irregularity  of 
the  genitive  kia  is  probably  due  to  the  dropping  of  an  obsolete  prefix  ki-  {ki-kaxi; 
dim.  ka-kaxi , with  which  compare  kaxaxi  of  the  Loanda  dialect). 

545.  In  the  interior  ku-zala  is  sometimes  used  as  a parallel  form  of  ku-tzala. 


NO.  XXVI. 

Informant.  Francisco  P.  dos  Santos  Vandunem,  of  Loanda,  a poor  and 
blind,  but  very  gentlemanly  old  man.  The  Vandunem  family  belongs  to  the  native 
aristocracy  of  Loanda.  Two  brothers  of  the  informant  have  repeatedly  been,  in 
the  Portuguese  service,  “ chefes  ” of  important  districts.  The  Vandunems  say,  and 
others  confirm  it,  that  they  are  descended  from  a royal  line  of  the  Akua-Luangu 
or  A-bidi  tribe.  See  note  113.  The  great-grandfather  of  the  present  old  Vandu- 
nems came  to  Loanda  in  order  to  submit  to  the  Governor’s  decision  a question 
about  the  succession  to  the  chiefship  of  his  tribe.  He  was  so  pleased  with  the 
city  that  he  settled  there.  Judging  from  the  intelligence  for  which  the  Vandu- 
nems are  renowned,  that  ancestor  must  have  been  a remarkable  man.  The  inform- 
ant, though  totally  blind,  goes  now  and  then  on  a trading  tour  to  Kisama,  where 
he  buys  cattle,  or  honey,  and  victuals  which  he  sells  in  Loanda. 

At  Malange,  I met  a blind  Ambaca  (Mbaka)  man  of  great  energy  and  sagacity 
who  is  always  on  the  move,  leading  extensive  trading  expeditions  through  the  far 
interior  of  the  Kassai  basin.  These  blind  traders  judge  of  the  quality  of  the  goods 
they  buy  by  feeling  them.with  their  fingers  and  also  by  the  information  they  receive 
from  trusted  servants. 

Dialect.  That  of  Loanda,  as  spoken  by  the  old  men. 

Comparative.  This  story  belongs  to  the  judicial  class,  which  constitutes  the 
main  part  of  the  maka  or  fact-stories.  But  for  the  fact  that  the  animals  are  made 
to  speak,  this  piece  should  be  classed  with  the  latter  and  not  with  the  fictitious 
tni-soso. 


298  Folk -Tales  of  Angola. 

The  regular  mythologic  order  of  animal  creation  is  here  strictly  observed : the 
Elephant  is  the  king ; the  Deer  is  the  messenger ; the  Antelope  is,  as  usual,  the 
simpleton;  the  Leopard  is  bad  and  crafty,  though  finally  outwitted  by  such  a 
puny  thing  as  the  Philantomba,  to  whom  “ nature  made  up  in  wits  and  beauty 
what  she  denied  in  stature.” 

Indirectly,  this  fable  no  doubt  refers  to  the  custom  prevailing  in  all  Bantu 
Africa,  by  which  heredity  and  kinship  are  transmitted  through  the  females  and 
not,  as  in  Europe,  through  the  males. 

The  whole  plot  of  this  story  is  found  in  No.  XLVII.  of  Ad.  Coelho’s  “ Contos 
populares.”  In  this  Portuguese  story,  the  part  of  the  Antelope  is  played  by  a trav- 
eller, who  bought  six  boiled  eggs  at  an  inn  and  came  to  pay  for  them  many  years 
later ; the  Leopard’s  part,  by  the  hostess,  who  wanted  the  poor  man  to  pay  for  all 
the  eggs  and  chickens  that  might  meantime  have  been  laid  and  hatched  from 
those  six  eggs  he  had  eaten;  the  Philantomba’s  part,  by  the  devil,  who  appeared 
in  the  court  and  declared  to  the  judge  that  his  (devil’s)  blackness  was  due  to  his 
roasting  chestnuts  in  order  to  plant  them  in  his  orchard.  When  the  irascible 
hostess  called  him  a liar,  he  retorted  that  chickens  could  no  more  come  from  boiled 
eggs  than  chestnut-trees  from  roasted  chestnuts. 

546.  Palanga  is  the  Hippotragus  equinus ; pakasa  is  the  Bubalus  Caffer j sefu 
is  the  largest  of  Angolan  antelopes;  it  is  fully  the  size  of  a bull;  kisebele  and 
semvu  are  two  species  of  antelopes  found  in  the  Kisama  region. 


NO.  XXVII. 

Informant.  Jelemia  dia  Sabatelu.  See  No.  III. 

Dialect  and  Origin,  Mbaka. 

Comparative.  As  it  is  calculated  to  give  the  origin  of  the  enmity  between 
the  Lion  and  the  Wolf,  this  story  pertains  to  the  aetiologic  class. 

As  to  the  description  of  man  by  the  wolf,  it  is  interesting  to  compare  it  with 
the  Hottentot  story  No.  XXIII.  of  Bleek’s  “Reynard  the  Fox,”  where  a lioness 
warns  her  presumptuous  son  to  “ Beware  of  him  whose  head  is  in  a line  with  his 
shoulders  and  breasts,  wdio  has  pinching  weapons,  who  keeps  white  dogs,  and 
who  goes  about  wearing  the  tuft  of  a tiger’s  tail.” 

547.  Nzamba  Ngola  ’ Aniinii  is  the  Elephant’s  proper  name.  Ngola  Kaniinii 
is  a native  chief  in  the  concelho  of  Ambaca  (Mbaka),  residing  a few  miles  from 
the  Portuguese  fort.  The  first  Ngola  Kaniinii  was  a son  of  Ngola  Kiluanii, 
fourth  king  of  Ngola  or  Ndongo,  by  his  wife  Kaniinii  ka  Kiluanji.  When  the 
Portuguese  first  conquered  the  region  of  Ambaca,  the  Ngola  Kaniinii  of  that  time 
favored  them,  and  was  recognized  by  them  as  owner  of  the  land,  with  the  excep- 
tion of  a circuit  around  their  fort.  This  was  built,  the  first  time,  in  1614.  It  was 
the  duty  of  the  chief  Ngola  Kaniinii  to  serve  the  church,  as  a “soba  da  igreja,” 
which  he  faithfully  did.  Kisonde  kia  malemba , a mu  zalela  ngongo , which  it  is 
difficult  to  interpret,  is  the  “ laudatory  ” name  of  the  Red-ant.  The  ant  is  here 
considered  by  the  Lion  to  be  his  eqyal,  because  it  is  the  only  animal  that  can 
kill  the  elephant. 


NO.  XXVIII. 

Informant.  Joao  Borges  Cezar.  See  No.  IV. 

Dialect  and  Origin.  Loanda. 

Comparative.  In  the  Sierra  Leone  “Weekly  News”  of  October  11,  1890, 
was  published  a “ Nancy  story,”  which  is  a variant  of  the  present.  The  Tortoise 


Notes . 


299 


stands  for  the  Frog,  the  Deer  for  the  Elephant,  and  the  King  for  the  women  acting 
as  judges  of  the  dispute.  See  “Journal  of  American  Folk-Lore,”  1891,  p.  180. 

The  population  of  Sierra  Leone  is  a mixture  of  natives  of  the  adjacent  tribes, 
Temnes,  Sosos,  Mandingos,  Bulloms,  of  freed  slaves  from  most  tribes  of  West 
and  Central  Africa,  and  of  freedmen  from  the  West  Indies  and  the  United  States. 

The  folk-lore  of  Sierra  Leone  must,  therefore,  be  exceedingly  rich.  From  per- 
sonal inquiry  I know  this  to  be  a fact,  although,  so  to  say,  nothing  has  yet  been 
made  public. 

Among  the  distinct  settlements  of  released  slaves,  I found,  at  F reetown,  one  of 
Angola  natives  in  the  suburb  called  Angola-town.  There  I discovered  represen- 
tatives of  the  Kisama,  Lubolo,  Mbaka,  and  Ngola  tribes,  who,  though  Christian- 
ized and  anglicized,  have  kept  up  the  use  of  Ki-mbundu,  and  still  cherish  the 
remembrance  of  their  native  land. 

About  the  Frog’s  intelligence,  see  No.  XIII. 

A Brazilian  negro  variant  of  the  story  is  published  in  Sylvio  Romero’s  “ Contos 
populares  do  Brazil,”  p.  145.  In  this  the  Frog’s  part  is  played  by  the  Turtle,  and 
that  of  the  Elephant  by  the  Teyu. 

548.  Ku-namulalela  is  the  relative  of  ku-natnulala , which  is  the  Portuguese 
“ namorar,”  to  make  love. 

549.  Mukaji  is  not  used  exclusively  for  “wife,”  but  also  for  “intended,  bride, 
sweetheart.”  That  both  are  courting  at  the  same  house  does  not  imply  that  they 
are  courting  the  same  girl;  as  the  next  sentence  shows,  there  were  several 
females  in  that  house. 


NO.  XXIX. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect.  Mbaka.  But  the  origin  is  Mbamba. 

550.  Sute  is  an  African  mole,  which  the  natives  eat,  like  almost  all  field-rats. 
Mu-kenge  is  not  our  fox.  It  has  long,  coarse,  gray  hair.  The  civilized  natives, 
in  speaking  Portuguese,  call  it  “ raposa,”  i.  e.,  fox. 

551.  Uabanga,  preterit  III.,  shows  that  the  tunnel  had  been  made  before.  It 
was  not  made  for  the  purpose  of  cheating  the  Fox,  but  only  used  to  this  end. 
See  Grammar,  p.  44. 

552.  Nganda,  from  ku-enda,  by  the  same  process  as  ngenji  (Grammar,  p.  125). 
Another  word  for  underground  road  or  dwelling  is  uina.  The  opening  of  the 
tunnel  was  hidden  by  the  reed-like  grass  called  nzunga , which  grows  in  the  rivers 
close  to  the  banks. 

553*  Id-u-t,  or  zau  d (pronounced  idud).  The  u is  both  euphonic  and  archaic. 
Whenever  the  vocative  or  emphatic  / or  ^ follows  -d  or  -6,  a euphonic  u , semi- 
vowel, is  inserted.  If  the  final  vowel  is  -d,  this  is  changed  into  -ai.  Grammar, 
notes  76  and  79.  Final  -d,  -o,  and  -/  were  in  old  Ki-mbundu  - au , -ou,  -ai,  or  -eu. 


NO.  XXX. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

554,  An  old,  deserted,  ant-hill  is  a favorite  dwelling-place  for  animals  living 
in  holes  or  caverns.  It  is  water  and  fire  proof,  and  can  easily  be  hollowed  out  as 
required.  It  is  also  frequently  used  by  homeless  men  in  the  far  interior,  especially 
in  times  of  war. 


Folk -Tales  of  Angola . 


300 


NO.  XXXI. 

Informant.  Jelemxa  dia  Sabatelu. 

Dialect.  Mbaka.  But  the  origin  is  Mbamba. 

Comparative.  This  story  shows  that  the  Bantu  negroes  are  familiar  with  the 
game  of  hide-and-seek.  As  in  the  Hottentot  folk-lore,  so  in  that  of  the  Bantu, 
the  Jackal  plays  the  part  of  cunningness,  which  the  Fox  discharges  in  European 
folk-lore.  The  mbulu  differs  from  the  dibeku , another  kind  of  jackal,  in  that  his 
color  is  darker.  The  tmikenge  of  the  two  preceding  tales  is  smaller  than  the 
jackal,  has  coarse,  long,  gray  hair,  a long  hairy  tail,  a head  somewhat  like  that  of 
the  ichneumon,  and  is  proverbial  for  his  chicken  stealing. 

Though  both  are  cunning,  the  Hare  seems,  in  Bantu  folk-lore,  to  surpass  the 
Fox  in  shrewdness. 

In  a Bahaman  negro  story,  on  p.  49  of  the  “Journal  of  American  Folk-Lore,” 
1891,  the  Dog  plays  to  Man  the  same  trick  as  our  Hare.  “ Now  de  dog  jut’  leave 
*e  two  heyes  out.  Vwen  ’e  get  dere,  de  man  say,  ‘ Ho  my ! look  at  de  san’  got 
heyes.’  ” 


NO.  XXXII. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  The  Angola  squirrel  is  smaller  than  ours,  but  just  as  restless. 
It  is  an  excellent  symbol  for  impatience.  The  scientific  name  of  the  Angolan 
squirrel  is  Scirnts  palliatus , Peters.  In  the  coast  dialect  it  is  called  Kaxinja- 
ngele.  The  word  is  composed  of  Ka-xin ji-a-ngele. 

This  story  is  the  counterpart  of  the  following.  Here  the  Squirrel  loses  his 
glorious  chance  by  his  impatience ; there  the  Dog  misses  the  same  golden  oppor- 
tunity by  his  greed. 

555.  Lelu  a leley  a kind  of  superlative  of  lelu;  not  in  common  use. 

556.  This  d is  the  pronoun  of  ungana.  In  Loanda,  it  is  & and  would  have  to 
be  infixed,  tua  ti  ambeia, 

557.  A proverb. 


NO.  XXXIII. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  See  the  preceding  number.  As  a few  stories,  illustrative  of 
the  Angola  dog’s  characteristics,  follow,  it  is  well  to  note  how  different  from  ours 
is  the  African’s  estimate  of  the  dog’s  moral  make-up.  With  us  he  is  the  image 
of  faithfulness  and  intelligent  devotion ; with  them  he  personifies  all  that  is  mean 
and  low.  As  among  Orientals,  so  among  the  A-mbundu,  the  dog’s  name  is  used 
as  an  insult  equivalent  to  our  “ swine,  hog.”  This  difference  of  appreciation  is 
not  quite  unwarranted.  The  aspect  of  the  skeletoned  and  mangy  scavengers  of 
African  streets,  and  the  guilty  look  with  which  they  sneak  out  of  your  reach,  in- 
spires nothing  but  contempt  and  abhorrence.  What  a difference  with  our  civilized 
and  almost  christianized  St.  Bernards  and  Newfoundlanders  ! It  takes  a philoso- 
pher to  make  the  first  impression  yield  to  that  of  pity  ; to  search  for  the  cause  of 
this  difference,  and  to  find  that  it  is  not  the  dog’s  fault,  but  that  of  his  masters. 
Ill -fed,  if  fed  at  all,  and  constantly  ill-used,  the  poor  African  dog  has  had  no  chance 
of  evolving  his  latent  virtues  into  improved  breeds.  It  is  the  struggle  for  exist- 
ence that  has  made  him  a thief  and  a scavenger.  No.  XXXIX.  shows  that  the 
hunting-dog’s  life  is  not  so  unhappy. 


Notes . 


jot 

There  is  a striking  resemblance  between  this  fable  and  the  iEsopian,  in  which 
the  cat,  changed  by  Venus  into  a blooming  maid  and  married  to  a young  man, 
cannot  help  catching  and  eating  the  first  mouse  she  sees  in  her  husband’s  house. 

The  Sierra  Leone  "Weekly  News,”  1890,  contains  a variant  in  modern  Negro- 
English  garb. 

558.  The  kijinga  of  a “soba”  has  generally  two  appendages  like  horns,  either 
hanging  or  sticking  out  on  either  side.  As  the  cap  passes  from  generation  to 
generation,  the  greasier  it  is  the  nobler.  A “ soba  ” has  the  right  to  give  a kijinga. 
(the  equivalent  of  crown)  to  any  of  his  subjects  who  sets  up  a village  or  town  of 
his  own.  Thereby  the  head  of  a village  is  endowed  with  all  the  prerogatives  of  a 
chief,  but  he  has  to  pay  homage  and  tribute  to  his  suzerain  who  raised  him  to  the 
chieftainship.  Such  a tributary  chief  is  called  a kilamba . 

559.  The  tnbasd , probably  from  the  Portuguese  “ bast2o,”  is  a staff  of  choice 
wood,  the  thicker  end  of  which  is  ornamented  with  sculptures  or  inlaid  tin  or 
silver.  The  Akua-Luangu  smiths  show  much  skill  in  manufacturing  such  inlaid 
sceptres. 

560.  Mukaka  is  a rodent  about  the  size  of  a squirrel,  with  red-brown  fur. 

561.  Mbenza  is  a chair  of  native  make.  The  natives  of  Tombo,  on  the  Quanza 
River,  manufacture  ji-mbenza  of  Bordao  palm-ribs;  these  find  a ready  market 
among  the  whites  and  blacks  of  Loanda. 


NO.  XXXIV. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative,  Here  the  dog  himself  proves  what  was  advanced  in  the  pre- 
ceding notes  concerning  the  injustice  he  has  to  suffer.  No.  XXXIX.,  however, 
shows  that  among  African  hunters  and  dogs  there  are  exceptions  to  this,  as  to  most, 
rules. 

562.  Mungudinia , form  of  the  inland  dialects.  In  Loanda  it  is  mungudirtd. 


NO.  XXXV. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect.  Mbaka.  But  the  origin  is  Mbamba. 

Comparative.  This  story  tells  us  how  the  dog  came  to  exchange  the  freedom 
of  bush-life  and  the  company  of  his  brother,  the  jackal,  for  the  company  of  men 
and  the  charms  of  civilization. 

It  is  a counterpart  of  the  following  piece,  which  relates  the  separation  of  the 
house-hog  from  his  brother,  the  bush-hog.  Both  stories  must,  therefore,  be  located 
in  the  aetiologic  class. 

Compare  with  this  Aisop’s  fable  of  the  sleek  House-dog  and  the  lean  Wolf. 


NO.  XXXVI. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect.  Mbaka.  But  the  origin  is  Mbamba. 

Comparative.  See  No.  XXXV. 

563.  Kiombo  is  the  Phacochcerus  athiopicus . All  the  domestic  pigs  of  Angola 
are  black,  while  all  the  wild  ones  I have  seen  were  of  a dirty  white. 


302 


Folk -Tales  of  Angola. 


NO.  XXXVII. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect.  Mbaka. 

Comparative.  In  all  the  Bantu  folk-lore  the  Tortoise  or  lurtle  plays  a promi- 
nent part  as  a shrewd  little  animal.  So  in  this  story  it  comes  out  victorious  in  its 
dispute  with  the  Partridge.  It  should  not,  however,  be  inferred  from  the  story 
that  the  turtle  always  escapes  from  the  prairie  fires.  I have  seen  proofs  of  the 
contrary,  one  of  which  is  now  in  the  National  Museum,  Washington,  in  the  shape 
of  a burnt  turtle-shell,  whose  inhabitant  was  baked  in  it  by  the  prairie  fire. 

Compare  No.  XVII.  and  Bleek’s  “Reynard  the  Fox,”  Nos.  XIV.,  XV.,  XVI. 

The  Indians  of  Brazil  tell  a long  string  of  adventures  of  the  Turtle  or  Tortoise 
{ Jabuti ),  in  which  it  gives  many  proofs  of  its  shrewdness.  Nearly  all  those  tricky 
feats  of  the  Turtle  are  found  in  African  folk-lore,  from  the  Sahara  to  the  Cape, 
though  they  are  sometimes  played  by  other  animals  than  the  tortoise.  That  the 
Negro  lore  of  America,  North  and  South,  has  had  a marked  influence  on  the 
Indian  lore  has  already  been  shown  by  F.  T.  Crane  and  others.  Another  instance 
is  offered  by  this  story  of  the  Turtle  as  compared  with  pp.  175  and  176  of  “ Contos 
populares  do  Brazil,”  by  Sylvio  Romero,  where  the  Turtle  wanted  a bone  of  its 
adversary  to  make  a flute  with,  and  when  it  got  one  of  the  Leopard,  it  sang  on  it, 
just  as  our  turtle  : “ A minha  frauta  6 do  qsso  da  on^a,  ih ! ih ! ” 

564.  The  word  ku-xikina  is  predicate  of  the  unexpressed  subject  ku-lenga; 
thus,  Nguadi  ulenga;  (o  kulenga ) ki  kuxikina;  the  Partridge  runs  ; (the  running) 
it  will  not  do  (fails).  When  the  running  fails,  the  Partridge  resorts  to  its  last 
resource,  its  flying  apparatus  ; but  this  also  fails. 

565.  Kalumbinga,  from  mbinga.  Korns  being  in  pairs,  a single  horn,  in  the 
interior,  is  called  lu-mbinga  (Grammar,  p.  5,  note  12),  and  a little  one,  with 
diminutive  prefix,  ka-lu-mbinga. 


NO.  XXXVIII. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect.  Mbaka.  But  the  origin  is  Mbamba. 

Comparative.  Compare  with  the  Frog  in  Nos.  XIII.  and  XXVIII. 

In  their  tales  the  Africans  do  not  conceal  their  consciousness  of  the  evils  of 
polygamy;  in  candid  argument,  they  are  also  easily  convinced  of  the  rationality 
and  moral  obligation  of  monogamy ; but  in  practice  it  is  hard  for  them  to  obey 
the  dictates  of  reason  and  conscience. 

See  “ Magana  Hausa,”  by  J.  F.  Schon,  p.  8. 

566.  Uasakenene , in  Mbaka,  instead  of  uasakanene  of  Loanda.  Whenever  a 
suffix  has  -e-  as  accented  vowel,  and  the  last  vowel  of  a polysyllabic  verb  modified 
by  it  is  -£-,  this  may  be  changed  by  retroactive  vowel  attraction  into  -e-.  Thus, 
ku-bindem-ena  for  ku-bindam-ena,  from  ku-bindama;  ngataken-ene  for  ngatakan- 
ene,  from  ku-takana. 

567.  Di-nangu,  the  place  where  the  day  is  spent  leisurely,  from  ku-nanga , to 
spend  time  without  working.  Thus  also  di-sungi,  or  dirsungilu,  the  place  where 
the  evening  is  spent  in  chatting,  from  ku-sungila , to  spend  the  evening  or  night  in 
chatting. 

568.  Ku-tuma  is  both  “to  send ’’and  “to  send  for,  to  send  word  to  come;” 
also  “ to  order,  command,  bid,  govern.” 

569.  Di-zundu  is  the  full  form ; Zundu  is  the  shortened  form,  due  to  the  fre- 
quent dropping  of  the  prefix  di-j  Ka-zundu  is  either  the  diminutive  or  proper 


Notes.  3°3 

name,  derived  from  di-zundu  by  the  substitution  of  the  prefix  ka-  for  the  prefix 

di -. 

570.  Kate.  This  word  is  not  used  in  the  coast  dialect. 

571.  Ku-tangalala.  This  verb  signifies  particularly  “to  be  perplexed,  at  a 
loss.”  It  is  not  current  in  the  coast  dialect,  where  another  medial  form  of  the  root- 
verb,  ku-tangamana , signifies  “ to  be  crossed  by  something,  hampered.” 


XXXIX. 

Informant.  Jelemia  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  This  and  the  two  following  stories  are  classed  as  ruaka  or 
fact  stories  by  the  informant.  We,  who  do  not  believe  in  their  supernatural  por- 
tions, would  have  placed  them  among  the  mi-soso.  Now  they  stand  here  as  links 
between  the  mi-soso  and  the  maka. 

The  present  story  proves  that  the  “ professional  ” dogs,  used  in  hunting,  are 
held  in  higher  estimation  than  the  common  dogs,  whose  woeful  lot  is  mentioned 
in  No.  XXXIII. 

As  a hunter  story,  this  number  may  be  compared  with  Nos.  XII.,  XVIII., 
XIX.,  XX. 

The  final  scene,  in  which  the  Hunter  calls  the  villagers  to  be  witnesses  of  what 
he  is  going  to  say,  corresponds  to  the  final  act  of  No.  X. 

Like  the  following  story,  this  is  intended  to  inculcate  the  supernatural  power  of 
the  ki-mbanda  or  medicine-man,  and  his  u-mbanda , or  magical  power. 

572.  Uala  mu  kolela , instead  of  uala  mu  kuolela.  Before  -o-  the  semi-vowel 
preceded  by  a consonant,  may  be  dropped  in  pronunciation.  In  writing  it 

should  never  be  omitted. 

573.  Here  “ we  speak  ” stands  not  for  the  dogs  only,  but  for  all  the  animals : 
“We,  animals.” 

574.  In  most  parts  of  Africa,  as  among  the  old  Germans,  human  lives  have  a 
money  value.  This  value  depends  on  the  fluctuations  of  the  slave  market.  How 
the  traffic  originates  can  be  illustrated  from  the  present  story.  If  the  uncles  had 
not  had  the  six  head  of  cattle,  or  if  they  had  rather  kept  them,  they  would  have 
sold  the  woman  and  her  children,  or  another  nephew  or  niece  (enough  to  make 
up  the  six  head  of  cattle,  and  thus  pay  the  penalty).  To  whom  would  the  woman 
have  been  sold?  To  the  highest  bidder,  of  course.  Now,  as  the  greatest  number 
of  unfree  laborers  (or  slaves)  are  wranted,  and  the  highest  prices  are  paid,  by  the 
white  residents  of  Africa,  who  need  bond  servants,  carriers,  and  plantation  hands, 
it  follows  that  they  are  preferred  as  purchasers.  To  meet  the  demand,  colored 
and  white  agents  roam  about  in  quest  of  the  best  districts,  where  they  may 
“ redeem  ” (European  parlance)  or  “ buy  ” (African  parlance)  with  greatest  profit 
the  poor  fellows,  who  are  sold,  according  to  the  native  law,  by  their  uncles  or  chiefs 
in  order  to  pay  a private  or  public  debt.  Generally,  the  people  thus  bought  are 
called  by  Europeans  “ laborers,”  “ apprentices,”  or  “ contract-laborers,”  but  they 
are  still  called  “ slaves  ” in  the  native  languages,  and  by  many  white  colonists. 
Another  source  of  the  slave-traffic  is  man-stealing.  Prisoners  of  war  are,  accord- 
ing to  native  law,  saleable  merchandise,  if  their  kindred  fail  to  redeem  them. 
Therefore,  where  the  whites  offer  high  prices  for  “redeeming”  or  “buying” 
slaves,  ambitious  chiefs  obtain  from  their  European  clients  better  arms  and  am- 
munition than  some  neighbor,  attack  and  conquer  him,  seize  all  the  cattle  and 
human  kind  they  can,  keep  the  former  and  sell  the  latter  to  their  white,  yellow,  or 
black,  but  civilized,  customers  of  the  coast  region.  Thus  the  Makioko  nation, 


304  Folk -Tales  of  Angola . 

provided  with  guns  and  powder  from  Benguella,  has  wellnigh  destroyed  and 
“sold”  the  once  great  Lunda  nation,  its  feudal  superior.  Among  the  victims  of 
this  traffic  whom  I questioned  in  various  places,  I found  several  who  had  been 
wantonly  stolen  by  passing  traders  and  incorporated  in  their  caravans  of  slaves, 
sure  to  die  if  they  should  try  to  divulge  the  secret.  How  is  the  thing  to  be 
stopped  ? Only  by  stopping  the  “ demand,”  by  absolutely  forbidding  and  severely 
punishing  the  so-called  “redeeming”  and  “contracting”  of  Africans.  See  No. 
XLI. 


XL. 


Informant.  Jelemia  dia  Sabatelu. 

Dialect.  Mbaka. 

Origin.  Cassange  or  Kasanji.  This  is  the  title  of  the  head-chief  of  the 
I-mbangala  (sing.  Ki-mbangala),  whose  language  is  called  U-mbangala.  From 
the  head-chief  all  the  country  of  the  I-mbangala  has  been  called  Kasanji,  in  Portu- 
guese Cassange.  Properly,  however,  this  Portuguese  name  only  suits  the  ancient 
“Feira,”  or  market,  or  trading-post,  situated  some  twenty  miles’  waik  west  of  the 
Kuangu  River. 

See  my  Vocabulary  of  U-mbangala,  in  Dr.  C.  G.  Biittner’s  “Zeitschrift  fur 
Afrikanische  Sprachen,”  Berlin,  January,  1889. 

About  the  history  of  Kasanji  (Cassange),  see  H.  de  Carvalho,  “ Ethnographia 
e Historia  tradicional  dos  Povos  da  Lunda,”  Lisbon,  1890.  On  page  83,  our 
Kitamba  kia  Xiba  (Quintamba-quia-Xiba)  appears  as  the  twentieth  in  the  line  of 
the  kings  of  Kasanji.  One  of  our  unpublished  historical  traditions  gives  an 
account  of  the  origin  of  the  Kingudi  dynasty  and  of  the  exodus  of  the  Pende 
tribe  from  Kasanji  to  its  present  quarters  in  the  Kasai  basin. 

Comparative.  The  description  of  Kalunga  or  Hades,  in  this  piece,  should  be 
compared  with  that  of  Nos.  V.  and  L.  The  wetting  of  the  fire-place  in  this  num- 
ber also  reminds  one  of  the  watering  of  Sudika-mbambi’s  life-tree  in  No.  V. 

The  people  in  the  lower  world  not  only  live  on,  much  as  they  did  in  this  upper 
world,  but  they  have  also  to  die  again  a natural  or  unnatural  death.  Then  they 
enter  the  kingdom  of  Mbulu  a Maminiu , which  is  the  end  of  their  existence. 

As  to  the  power  of  u-mbanda , or  magic,  see  the  preceding  and  the  following 
story. 

575.  Kuku  is  usually  “ grandparent ; ” as  to  the  honorific  plural  form  for  one 
person,  compare  na  mvuale  /<£,  note  233. 

576.  That  is,  tuck  your  loin  cloth  at  the  waist  without  wearing  a girdle. 

577.  Iunid , for  lurid,  is  a very  unusual  form.  Compare  mungudinia  of  inland 
dialects,  for  mungudind  of  the  coast  dialect. 

578.  No  answer  is  expected  to  the  question,  “How  many  years?”  It  simply 
means  an  indefinite  number  of  years,  a few  years. 


XLI. 


Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  In  No.  III.  we  have  already  seen  the  Lukala  River  as  a per- 
sonal being  dealing  with  men.  Here,  the  River,  without  any  specification  as  to 
locality  or  name,  acts  the  part  of  just  Providence,  by  rescuing  an  innocent  slave 
from  his  bondage,  and  enriching  him  above  his  countrymen.  This  wonderful 
change  is  brought  about  through  the  art  of  healing  revealed  to  him  by  the  River 


Notes . 


305 

in  dreams.  See,  also,  Nos.  III.,  IX.,  L.,  about  water-spirits,  and  Nos.  XIII., 
XXIII.,  XXXIX.,  XL.,  XLVII.,  about  magical  medicine. 

This  story  is  important  as  illustrating  one  phase  of  African  slavery. 

579.  Kuala,  the  same  as  kua . The  first  is  probably  the  full  archaic  lorm  of 
the  second. 

580.  That  is,  the  uncle  owed  an  ox,  and  not  being  able  to  pay,  gave  one  of  his 
nephews  as  pledge.  See  notes  574  and  582. 

581.  The  infinitive  is  used,  here,  as  impersonal  verbs  are  in  other  languages.  The 
subject  is  left  in  the  dark,  so  that  one  cannot  tell  whether  one  or  several  persons 
would  not  redeem  the  lad,  or  whether  the  wherewithal  was  lacking.  In  English 
the  passive  would  give  the  exact  meaning,  “ he  was  not  redeemed,”  cause  or  reason 
unexplained. 

582.  This  is  a fair  description  of  the  African  domestic  slave’s  lot.  Sad  as  it 
is  for  the  native’s  feelings,  this  lot  is  incomparably  preferable  to  that  of  the  “ con- 
tract-laborer,” or  bondman,  in  the  service  of  a white  man  or  a civilized  native.  As 
the  uncivilized  native  master  has  no  more  needs  to  satisfy  than  his  slaves,  he  does 
not  drive  them,  with  whip  in  hand,  to  a continued  ten  or  twelve  hours*  work  per 
day,  Sunday  often  included ; nor  does  he  call,  consider,  or  treat  his  bond  servant 
as  a “ beast.” 

583.  Pesa,  unusual  term  for  munzangala.  In  the  times  of  the  export  slave- 
trade,  slaves  as  articles  of  merchandise  were  called  in  Portuguese  “ pe$as,”  i.  e., 
“ pieces,”  perhaps  from  this  pesa. 

584.  That  is,  before  the  people  have  opened  their  doors,  to  go  out ; before  they 
are  astir. 

585.  Ngonga  is  a neat,  tight,  and  small  basket  with  a lid. 

586.  Literally,  it  walked,  went,  how  ? 

587.  Ku-anjiua  = ku-anjua , to  dream.  In  Loanda,  they  say  ku-anda  nzoji. 

588.  Mazulu , in  Loanda  ma-zunu,  is  literally  “the  nostrils”  or  the  “noses;” 
applied  to  guns,  their  muzzles.  A a beteka  is  literally,  they  (the  guns)  hold  them 
(the  muzzles)  down. 

589.  One  might  suppose  that  the  three  things  were  emblems  of  three  trades : 
the  guns,  hunting;  the  bales  of  cloth,  trading;  the  medicine-basket,  doctoring. 
It  was  wisdom  to  prefer  the  humble  basket  to  the  valuable  guns  and  bales. 

590.  It  is  strange  that  most  of  the  insulting  epithets  used  by  natives,  even  in 
the  far  interior,  are  of  European  origin,  thus  diabu  (diabo)  nikulu  (negro)  maid - 
ndulu  (malandro).  The  native  way  of  insulting  is  to  say  something  disparaging 
of  the  other  fellow’s  mother;  his  mother  being  the  most  sacred  thing  the  Angolan 
can  think  of. 

591.  Fidila , Portuguese  “ferida,”  is  the  word  used  for  wound  or  sore  by  the 
natives  of  all  tribes  that  have  accepted  scraps  of  civilization.  The  purely  native 
word  kipela  is  only  used  by  the  so-called  matumbu  (“gentio,”  heathen)  tribes,  e.g., 
the  Mbondo,  Mbamba,  Holo,  Hungu. 

592.  A piece  of  trade-cloth,  which  is  common  white  calico. 

593.  “We  are  two,”  for  “we  are  together.” 

594.  That  is,  thou  dost  not  even  know  the  commonest  vermifuge.  The  Ango- 
lans ascribe  the  gnawing  of  hunger  and  most  of  their  intestinal  ailments  to  the 
semi-mythic  di-buka , which  they  render  in  Portuguese  by  “ lombriga,”  which  is 
our  thread-worm.  Rum  is  supposed  to  be  a specific  for  the  uneasiness  caused  by 
the  di-buka . That  is  why  a drink  is  called  “ mata-bicho,”  i e.,  worm-killer. 

595.  That  is,  if  he  fails  to  master  it  (the  disease). 

596.  That  master  was  mean.  The  boy  had  been  given  him  as  pledge  for  one 
ox ; and  after  so  many  years’  service  he  demands  three  cows.  The  generosity  of 
the  slave,  who  only  leaves  his  master  when  he  has  grown  to  be  decidedly  more 


306  Folk -Tales  of  Angola . 

than  his  master,  and  then  gives  him  all  he  demands,  is  peculiarly  African.  After 
living  a number  of  years  with  his  master,  the  slave  often  gets  so  attached  to  him 
and  his  surroundings  that  he  considers  himself  one  of  the  family. 

597.  The  meaning  of  every  verse  is : “ What  you  do,  do  it  with  all  your  might,” 
and  “aim  high.”  The  deeper  meaning  of  “Wealth  came  from  medicine”  is  that 
knowledge  is  the  source  of  prosperity. 

598.  Another  series  of  sayings.  Evidently,  to  keep  tongue  and  teeth  hidden  in 
mouth,  means  “ to  hold  one’s  tongue.” 

599.  These  three  sayings  mean,  “ I have  done  what  I proposed  to  do ; therefore 
I have  finished.” 

NO.  XLII. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  In  Nos.  XVI.  and  XXVI.  we  already  have  seen  a court  of 
umpires  giving  their  sentence  ; only  the  judges  were  animals.  In  this  and  the  fol- 
lowing stories  the  judges  or  umpires  are  men.  All  the  7naka  turn  about  some  pivotal 
question  of  who  or  what  is  right  or  wrong.  In  all  of  them  one  of  the  chief  actors  is 
represented  either  as  justified  or  condemned  in  what  he  did  or  said.  Sometimes, 
as  in  this  and  the  stories  following  immediately,  there  is  a lawsuit  with  pleading 
on  both  sides  ; sometimes,  too,  the  final  events  show  which  of  the  persons  or  prin- 
ciples involved  was  right  or  wrong.  Most  stories  of  this  class  are  illustrative  of 
some  moral  truth,  which  maybe  expressed  concisely  in  a proverb.  Some  only  turn 
on  a witty  remark  or  pun. 

The  present  story  may,  as  it  concerns  hunters,  be  compared  with  Nos.  XVIII., 
XIX.,  XX.,  and  XXXIX. 

The  sentence  reminds  one  of  that  of  Solomon  about  the  child  which  two  women 
claimed. 

600.  This  maka  begins  with  a proverb,  which  may  be  either  the  cause  or  the 
result  of  it.  Quarreling  in  the  bush  implies  that  there  were  no  witnesses. 

601.  Milonga , pi.  of  mulonga.  Here  the  plural  is  used  for  the  singular  in  a 
loose  way  of  speaking,  Mulonga  means  word,  speech,  dispute,  quarrel,  lawsuit, 
crime,  offense,  insult. 

602.  When  natives  cry,  because  they  deem  themselves  wronged,  or  because  of 
a relative’s  death,  they  strike  a monotonous  tune,  or  improvise  a rhythmic  verse, 
which  they  go  on  repeating  and  repeating  until  exhausted,  or  until  some  unex- 
pected event  calls  their  attention  elsewhere.  For  the  foreigner  it  is  sometimes 
very  hard  to  tell  whether  a native  is  whining  or  singing.  Kingungu  a Njila,  whose 
emotion  is  genuine,  stammers  at  first  in  his  complaint. 

603.  A exana  may  also  be  exana , the  e sounding  then  longer  than  usual  be- 
cause it  is  a contraction  of  a ■+-  a + ixanaj  not  only  a 4-  ixana. 


XLIII. 

Informant.  Francisco  P.  dos  Santos  Vandunem.  See  No.  XXVI. 

Dialect  and  Origin.  Loanda. 

604.  Muxixi  is  the  Sterculia  tomentosa , Guill.  et  Perr.,  of  botanists.  It  is 
found  in  the  coast-belt. 

605.  Andaxly  from  the  Portuguese  “ ainda  assim.” 

606.  Dikuty  from  the  Portuguese  “ do  que ; ” the  genuine  Ki-mbundu  equiva- 
lent is  na  or  kana. 


Notes. 


3°7 


60 7.  The  forms  ngano  . . . for  ngenio  ...  or  ngene  mu,  and  ngajo  . . . for 
ngojo  ...  or  ngejia  ...  are  used  by  many  elderly  persons  in  Loanda. 


NO.  XLIV. 

Informant.  Francisco  P.  dos  Santos  Vandunem.  See  No.  XXVI. 

Dialect  and  Origin.  Loanda. 

608.  Kitombe  kia  kifefeteVe  disu-badi  is  an  idiom,  signifying  great  darkness. 
Ku-fefetela  is  “ to  become  dim,  gloomy  ” of  light,  or  “ to  whisper,  to  be  low  or 
weak  ” of  sound.  (l  He  was  dead  (of,  by)  eye  one,”  that  is.  “ one  of  his  eyes  was 
dead,  blind.” 

609.  Ttf  / is  an  interjection  expressive  of  dazzling  brilliancy.  “ The  moon  is 
like  a shining  pate,”  is  an  idiom ; and  the  father-in-law  did  have  a shining  pate, 
though  black. 

610.  Musumbe  is  a native  of  the  Sumbe  country  about  Novo  Redondo,  half- 
way between  Loanda  and  Benguella.  See  my  article  on  Novo  Redondo  and  the 
Ba-sumbe,  in  “ Goldthwaite’s  Geographical  Magazine,”  New  York,  1891.  As 
most  of  the  Loanda  bond  servants  and  most  plantation  hands  have  been  “ re- 
deemed ” (bought)  at  Novo  Redondo,  musumbe  is  used,  in  a wider  sense,  for  any 
unfree  servant.  Ku-sumba  is  “ to  buy,”  and  the  word  may  also  be  derived  from 
this  verb  and  mean  simply  “ a bought  one.”  This  proverb  shows  that  the  natives 
have  a regard  for  the  feelings  of  their  slaves.  White  owners  of  “ bought  servants  ” 
are  not  so  particular. 

61 1.  In  rapid  speech,  one  often  hears  d for  eie. 


NO.  XLV. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

612.  Kabolongonio , also  kaholongonio  from  kibolongonio , and  kiholongonio. 

613.  This  u refers  to  mutue. 


NO.  XLVI. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

6:4.  That  is,  nobody  in  the  village  has  any  dried  fibre-cords  on  hand,  and  the 
green  ones,  to  be  got  from  the  forest,  would  require  some  time  to  dry  and  prepare 
so  as  to  be  fit  for  the  present  work. 

61 5.  Or,  I was  weaving  a mat,  which  was  interrupted  to  me,  that  is,  I was 
weaving  a mat,  and  something  forced  me  to  stop  my  work,  though  unfinished. 


NO.  XLVII. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect.  Mbaka.  The  origin  may  be  either  Mbamba  or  Mbaka.  The  story 
is  popular  among  both  tribes. 

Comparative.  For  us  the  metamorphosis  of  a man  into  a lion  is  fictitious, 
and  the  story  seems,  therefore,  to  belong  to  tile  mi-sosoj  but  the  natives  hold 
such  metamorphoses  to  be  not  only  possible,  but  frequent.  In  all  earnest  they 


308  Folk-Tales  of  Angola . 

will  quote  a fact  like  the  present  one,  which  passes  as  historical,  to  prove  that  by 
means  of  a charm  or  talisman  a man  can  be  transformed  into  any  imaginable 
thing.  See  No.  III.  for  a whole  collection  of  metamorphoses.  Compare  with 
this  the  “man-leopard”  of  the  British  Wesi  Coast  of  Africa.  The  man-leopard 
is  supposed  to  be  a man,  changed  by  magic  into  a leopard.  As  such  he  is  invul- 
nerable and  far  more  dreaded  than  the  natural  leopard,  who  can  be  killed.  In 
reality,  the  man-leopard  is  a man,  dressed  in  a leopard-skin,  who  waylays  and 
kills  people,  especially  defenseless  women  and  children.  Sometimes  he  is  a mem- 
ber of  a secret  society,  and  this  man-killing  is  part  of  the  rites.  Its  object  is  to 
inspire  fear  of  the  organization,  and  also  to  test  the  greatness  (hardness)  of  heart 
of  the  candidate.  On  Lycanthropy,  see  “Journal  of  American  Folk-Lore,”  1891, 
p.  189. 

616.  A proverb. 

617.  Hitu  is  probably  derived  from  the  same  root  as  ku-kituka,  to  be  trans- 
formed. About  change  of  k into  h , see  Grammar,  p.  1 26,  3. 


NO.  XLVIII. 

Informant.  Jelemia  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 

Comparative.  In  No.  XLII.  we  have  already  mentioned  that  some  of  the 
maka,  though  there  is  no  apparent  court,  and  judge  or  umpire,  still  are  of  the 
same  nature  as  the  regular  judicial  pieces.  Thus,  in  the  present  case,  the  two 
parties  make  contrary  assertions ; they  try  to  prove  them  by  putting  them  in  prac- 
tice ; the  result  decides  the  question  in  favor  of  one  and  against  the  other.  One 
wins,  the  other  loses ; one  is  justified,  the  other  is  condemned.  In  native  parlance 
it  is  said,  in  such  a case,  that  God  is  the  judge. 

618.  “Builder  of  ability,”  that  is,  “able  builder;”  “builder  of  haste,”  that  is, 
“ hasty  builder.” 


NO.  XLIX. 

Informant.  Jelemfa  dia  Sabatelu. 

Dialect  and  Origin.  Mbaka. 


NO.  L. 

Informant.  Senhor  Sant*  Anna  e Palma  (now  dead);  an  educated  negro  of 
Calumbo,  whom  I met  in  1896,  at  Bom-Jesus,  where  he  promised  me  to  collect 
some  native  folk-lore.  His  poorly  written  notes  were  sent  to  J.  C.  da  Matta,  who 
transcribed  this  story  for  me. 

Dialect  and  Origin.  The  lower  Quanza,  or  Kuanza,  River. 

Comparative.  As  illustrative  of  life  in  the  spirit  world,  this  story  should  be 
compared  with  Nos.  V.  and  XL,  Like  No.  XL.  it  tackles  the  great  problem  of 
death  and  the  future  life.  While  the  common  people  always  ascribe  death  to 
Kalunga-ngombe,  who  wants  ever  more  subjects  for  his  underground  kingdom, 
the  wiser  men  hold  that  the  true  cause  of  most  deaths  is  to  be  found  in  men’s 
vices,  crimes,  and  carelessness. 

620.  Ngunza  signifies,  in  the  Kisama  and  Quanza  region,  a hero ; one  who  has 
killed  an  enemy  in  war.  Some  civilized  natives  of  Loanda  also  use  Ngunza  for 
God ; but  erroneously.  Kilundu  is  a spirit,  like  the  kituta , into  which  our  hero 
is  finally  transformed.  Thus  the  name  indicates  the  substance  of  the  story,  (1)  the 


Notes . 


3C9 

(heroic)  fighting  with  Kalunga-ngombe,  (2)  the  transformation  of  Ngunza  into  a 
Kituta.  This  is  the  same  as  Kianda.  See  No.  IX. 

621.  This  does  not  signify  that  he  went  to  the  Loango  coast,  north  of  the 
Kongo  River ; but  that  he  went  to  some  of  the  wandering  Loango  smiths,  who  are 
scattered  all  over  the  Kongo  and  Loanda  districts  of  Angola. 

622.  The  second  informant  was  unable  to  make  out  these  words  in  the  manu- 
script of  the  first  informant. 

623.  Ulutnba,  and  ukembu , signify  (1)  ornament  in  dress,  (2)  the  love  of  orna- 
ment, vanity,  (3)  its  cause  and  concomitant,  sexual  love,  and  flirting.  The  indul- 
gence of  the  latter  induces  its  abuse,  adultery,  and  its  punishment,  death  by 
poison-test  or  murder. 

624.  The  crowds  of  Ndongo  is  the  same  as  “the  tribes,  or  nations,  of  Ngola 
(Angola).” 

625.  A word  that  could  not  be  made  out  in  the  original  manuscript.  Mihinda 
is  a place  near  Tombo  on  the  Oifanza  River. 

626.  Fruits  and  vegetables,  the  equivalents  of  which  in  English,  or  in  botanic 
language,  are  not  known. 

627.  Makunde  is  the  Vigna  unguiculata , Walp.,  or  Vigna  Sinensis,  Endl.  Di- 
niangua  is  the  Cucurbita  maxima,  Duch.  Diniungu  a slightly  different  kind. 
Kinzonji  is  the  Cajanus  Indicus , Spreng.  Uangela  is  the  Sesamum , called  gerge- 
lim  by  the  Portuguese.  Kabulu  is  a kind  of  beans. 

628.  Compare  with  mutu  a lubi  la  suku  of  the  Malange  dialect,  note  280. 
Suku  is  the  name  of  a great  spirit.  Sometimes  it  is  used  by  the  people  south  of 
the  Kuanza  for  God. 

629.  Many  of  the  Kuanza  people  use  a instead  of  Loanda  ma  for  the  concord 
of  prefix  ma -. 

Additional  Note  (see  p.  281). 

The  “Bulletin  Missionnaire  ” (Lausanne,  February,  1887)  contains  a story  cur- 
rent among  the  Ma-gwamba  of  Louren^o  Marques,  Southeast  Africa,  which  differs 
from  our  No.  VII.  almost  only  in  the  fact  that  Banga-kulu,  the  cannibal,  plays 
the  part  of  the  Ma-kishi.  As  the  little  girl’s  song  in  the  Gwamba  tale  helps  to 
make  ours  intelligible,  we  reproduce  it  here  in  English : — 

“ A yi  wa ; a yi  wa ! 

We  are  not  asleep, 

Because  of  the  mosquitoes. 

I tell  them,  “ Let  us  take  the  narrow  path ; ” 

They  take  the  wide  path, 

The  easy  path  that  leads  astray ; 

They  want  to  return  to  their  mother.” 

To  which  Banga-kulu  replies : — 

“ Ka  molingi : ka  molingi ! 

They  are  not  gone ; 

They  are  still  there  ; 

Are  they  not,  little  mother?  r 


LIST  OF  WORKS  ON  AFRICAN  FOLK-LORE,  CITED  IN  THE 

INTRODUCTION. 

South  Africa. 

Bleek,  IV.  H.  /.  A Brief  Account  of  Bushman  Folk-Lore.  London,  1875. 

— Reynard  the  Fox  in  South  Africa;  or,  Hottentot  Fables  and  Tales. 

London,  1864. 

Brincker,  H.  Worterbuch  des  Otyi-Herero.  Leipzig,  1886. 

Callaway , Rev.  H.  Nursery  Tales,  Traditions,  and  Histories  of  the  Zulus. 
Natal,  1868. 

The  Religious  System  of  the  Amazulu.  Parts  I.— III.  Natal,  1868- 

70.  2d  ed.  (Publications  of  The  Folk-Lore  Society,  xv.)  London,  1884. 

Casalis , E.  Etudes  sur  la  langue  S€chuana.  Paris,  1841. 

Cape  Monthly  Magazine.  [Scattered  articles  by  Bleek,  W.  H.  I.,  Orpen,  J.  M., 
and  Theel,  G.]  Capetown,  1870-1879. 

Folk-Zjme  Journal.  (South  African  Folk-Lore  Society.)  Capetown,  1879-81. 

Eritschy  G.  Die  Eingeborenen  Siidafrikas.  Breslau,  1872. 

Grouty  Rev.  L.  Zulu  Land,  or  Life  among  the  Zulu  Kaffirs.  Philadelphia, 
1864. 

The  Isizulu.  A Grammar  of  the  Zulu  Language.  Natal,  1859. 

Kronleiity  Rev.  J.  G.  Wortschatz  der  Khoikhoin.  Berlin,  1889. 

Thealy  G.  McC.  Kaffir  Folk-Lore.  2d  ed.  London,  1886. 

West  Africa. 

Bohnery  Rev.  H.  Im  Lande  des  Fetisches.  Basel,  1890. 

Boilaty  Grammaire  de  la  langue  Woloffe.  Paris,  1858. 

Bouchey  Abbi.  Les  Noirs  peints  par  eux-mdmes.  Paris,  1883. 

Bowen , Rev.  T.  J.  Grammar  and  Dictionary  of  the  Yoruba  Language.  Wash- 
ington, 1858. 

Burton , R . F.  Wit  and  Wisdom  from  West  Africa.  London,  1865. 

Chris  taller y Rev.  J.  G.  A collection  of  3600  Tshi  Proverbs  in  use  among  the 
Negroes  of  the  Gold  Coast.  Basel,  1879. 

Koelley  Rev.  S.  IV.  African  Native  Literature,  or  Proverbs,  Tales,  Fables, 
and  Historical  Fragments  in  the  Kanuri  or  Bomu  language.  London,  1854. 

Reichardty  Rev.  Ch.  A.  L.  Grammar  of  the  Fulde  Language,  with  some  original 
Traditions.  London,  1876. 

Schlenkery  Rev.  C.  F.  A Collection  of  Temne  Traditions,  Fables,  and  Prov- 
erbs. London,  1861. 

S chon y Rev.  T.  F.  Magdna  Hausa.  Native  Literature,  or  Proverbs,  Tales, 
Fables,  and  Historical  Fragments  in  the  Hausa  language.  (With  a translation  in 
English.)  London,  1885. 

East  Africa. 

Almeida  da  Cunhay  J.  cT.  Usos  e Costumes  dos  Banianes,  Bathias,  etc.,  de 
Mozambique.  Mozambique,  1885. 

Kibaraka . Swahili  Stories  in  Swahili.  Zanzibar,  1885. 

Steer fy  Rev.  E.  Swahili  Tales,  as  told  by  natives  of  Zanzibar.  London,  1870. 

Sultani  Darai.  Swahili  Tales,  as  told  by  natives  of  Zanzibar.  Zanzibar,  1884. 

Taylory  Rev.  W.  E.  African  Aphorisms  (in  Swahili).  London,  1891. 

General. 

Biittnery  C.  G.  Zeitschrift  fur  Afrikanische  Sprachen.  Berlin,  1887-89. 

310 


APPENDIX 


MUSIC  TO  No.  VI. 

Father. 


-Da  N fr-fc-fr  , . — V-N~N-fr  . -i 

^ a ..  _ 

^ i ; _ _ . J - 

^ i 1 

fHY  a w 4 002  ,j  _ 

_Z_L2_J  0 0 0 0 ^ i 

r r \ i 

7=3=*----p- 

^ • =*  j 1 

Ngi  xi-le  Ngu-nda,Ka-di-ngu  nde  n’e  Ngi  xi-le  Ngu-nda  Ka  - di  - ngu  nde  n’e 
Mother. 


1 

i j | i 

: . 

is  m N w j 

irn  4 0 * * 0 

1 i 

] 1 ! 1 

1 111 

i n r J r* 

LWA 

;L» 

Ngu-nda  mo-  na  Ka  - di  - ngu  mo-na  Pa-  pa,Ngunda  Ka  - di-ngu,  tu-  i’e  - tu, 


S 1 I l_r]  | 

— i — r-r>  —\ — f’l— i — i — Is  Is  _T  r»  i~l 

Pa  -pa,Ngunda,  Ka  - di-ngu,  tu  - i’e  - tu ! Pa-pa  Ngunda,  Ka  - di-ngu  tu-i’e  - tu. 


Father. 


/ A 1 

i . "I 

i i 

..  . . 

HP  a - 2 C? 

fl 

J i | 

f;  i 

V. 

7H-  ^ ^ 

^ ^ H 

— -J  • H 

No -no -n’o!  Ki-di  -ma  ke-le-ke  -xi.  No-no  - n’o  ! Ki -di-ma  ke-le-ke  - xi. 


. - — j— 

^0gm 

X H n ^ t*am  . ...  . ri 

rn 

— 3 _1 

ri 

— _i  1 1 

No-no  - n’o ! Ki-di  - ma  ke-  le-ke  - xi,  No-no  - n’d  1 Ki-di  -ma  ke  - le-ke-xi. 


MUSIC  TO  No.  XII. 


ly  /i  i « » i 

— 

i 

A 1 i i n 

i 1 

i _i 

-4 

7mA  >•  _ _ 

^2  1 2 2; 

i 



J — 

W'  ^ w 

J 



J — 

w ■ J*  ■-■■■■  — W w 

Nda-la  ia  ko  - ta  Ni  Nda-la  ia  nde -nge,  E 

u 0 0 9 

• le  mu  ngo  - 

— v 

"i  n i 

1 | . 

L 

— 

-i  J 1 

__i — l 

— 

Tf K N 

1 1 

~-w — -w w w — 

L— — # m 

J 

ngo  ma  dia  ’kui  Nda-la  ia  ko  - ta  ni  Nda- la  ia  nde  - nge, 


312  Appendix . 


MUSIC  TO  No.  XIV. 


p 


Kue-  di  zai  e - zi  K’u  - zi  - zi  ma  - zi  - n’a?  Hu-la  - ka- na  ngu 


30t 


ku  a-mbe-l’£,  u - tua!  Hu-la  - ka -na,  ngu  ku  a-mbe-l’e  l O Tu  • raba 


t 


0-+—O- 


-zzt 


Si-  ku  - ndu  ; O Tu  - mba  Si  - ku  - ndu  Mu  - na,  Hu-la -ka-na,  ngu 


m 


=± 


m 


& ■ *■ 

ku  a - nibe-l’e, 


« S>- 


Hu  - la  - ka  - na,  ngu  ku  a - mbe-l’& 


u - tua I 


INDEX 


Adelina  da  Camara,  262. 

Almeida  da  Cunha,  17. 

Ambaca.  See  Mbaka. 

Angola,  area,  1 ; climate,  2 ; resources  and 
trade,  3 ; political  division,  4 ; tribes,  5,  6 ; 
dialects,  7 ; customs,  7-9;  religion,  10  ; in- 
dustrial arts,  n;  anthropologic  data,  14; 
folk-lore,  20-22.  See  Ngola. 

Animal  stories,  292. 

Ant,  22,  71,  79,  93,  161,  169,  201 ; note  483. 
Antelope,  22, 161,  etc.,  173,  etc.,  197. 

Bailundo,  6. 

Bantu,  14,  17. 

Baskets,  12;  note  589. 

Ba-sumbe,  6 ; note  610. 

Ba-tua,  17;  note  199. 

Beasts  (assembled),  69,  298. 

Bells,  note  217. 

Benguella,  5. 

Bird,  77  (Nzua),  143,  151. 

Blackbirds,  151;  note  458. 

Blacksmith,  151. 

Bleek,  Dr.,  17,  292. 

Boar,  215;  note  563. 

Bom-Jesus,  253,  265. 

Bride,  141. 

Bushmen,  17. 

Buttner,  C.  G.,  16,  18. 

Callaway,  Dr.,  17 ; note  199. 

Cannecattim,  B.  M.  de,  23. 

Carry-me-not,  125. 

Cezar,  Joao  Borges,  253,  276,  298. 

Charms,  185,  219,  231 ; note  180. 

Chatelain,  Heli,  24. 

Chefe,  4. 

Child,  103, 147,  225. 

Christaller,  J.  G.,  16,  19. 

Climate,  2. 

Cock,  207. 

Concelho,  4. 

Congo.  See  Kongo. 

Customs,  7-9;  note  250. 


Dancing,  note  141. 

Deer,  131,  159,  191,  235. 

Dembos.  See  Ndembu. 

Dinianga  dia  Ngombe,  1 59,  291. 

Diseases,  15. 

Divining,  10,  11,  139,  183,  254;  notes  180, 
444- 

Dog,  69,  157,  21 1,  213,  219,  300. 

Elephant,  22,  199,  201,  203,  233. 

Fele  Milanda,  31,  etc. 

Fenda  Maria,  29,  etc.,  43,  etc.,  53,  etc.,  255. 
Fiction.  See  Mi-soso. 

First-food,  1 59. 

Fish,  big,  83.  See  KimbijL 
Fishing,  1 1 ; note  238. 

Folk-lore,  Angolan,  20-22;  African,  15-22; 

of  Sierra  Leone,  299. 

Fox,  203,  etc.,  207,  300. 

Fratricide,  127,  287. 

Frog,  131,  203,  217. 

Goat,  53,  55,  191,  etc.,  197,  etc. 

Governor,  of  Angola,  4,  53,  etc.,  77;  note 
160. 

Grout,  Lewis,  16,  17. 

Haarhoff,  16. 

Hades.  See  Kalunga. 

Hare,  157,  183,  etc.,  197,  209. 

Hawk,  71,  81,  109,  131 ; notes  278,  27 9. 
History.  See  Ma-lunda. 

Hog,  215. 

Holo,  notes  365,  366,  376. 

House-building,  note  321. 

Hunter,  157,  159,  219,  233,  292. 

Hyena,  22.  See  Wolf. 

India-rubber,  note  193. 

Italians  in  Loanda,  253. 

Jackal,  209,  213,  300. 

Jeremiah,  272. 


Index. 


314 


Judicial  sentences,  10, 235,  239,  241, 247, 290, 
306,  308. 

Kabidibidi,  191. 

Kabundungulu,  85,  etc. 

Kalubungu,  31,  47,  57,  59,  115,  254,  256. 
Kalunga,  95,  225,  249,  304;  note  251. 
Kalunga-ngombe.  See  Kalunga. 

Kamadia,  36,  etc.,  45,  etc.,  258. 

Kamasoxi,  35,  etc.,  43,  etc.,  258. 

Kasanji,  5,  304. 

Katalaiu,  note  206. 

Katete,  153. 

Katumua,  note  235. 

Kijandala-midi,  87  ; note  325. 

Kilembe,  note  315. 

Kimalezu.  See  Kimanaueze. 

Kimanaueze  kia  Tumb’  a Ndala,  53,  64,  85, 

1 17,  131;  note  156. 

Kimbanda,  185,  219,  etc.,  225,  etc.,  231,  etc., 
260 ; note  97. 

Kimbiji,  82,  95 ; note  344. 

Ki-mbundu,  area  and  dialects,  7 ; literature, 
23 ; pronunciation,  25 ; in  Sierra  Leone, 
299. 

Kimona-ngombe,  145,  etc.;  note  451. 

Kianda,  10,  115,  etc.,  251,  284;  note  245. 
Kingship,  21 1. 

Kingungu  a Njila,  233. 

Kinioka,  93,  278. 

Kinoueza.  See  Kimanaueze. 

Kioko,  6,  284. 

Kipalende,  87,  etc. 

Kisaroa,  5,  7,  13,  14,  253,  299. 

Kitamba  kia  Xiba,  223,  304. 

Kituta.  See  Kianda. 

Kiximbi.  See  Kianda. 

Koelle,  S.W.,  16,  19. 

Kola  nuts,  257. 

Kongo,  district,  4 ; nation,  5, 

Leopard,  71, 157,  x6i,  etc.,  173,  etc.,  183,  etc., 
189, 191,  etc.,  197,  295,  296. 

Leopard-men,  308. 

Life-tree.  See  Kilembe. 

Lion,  22,  71,  75,  145,  etc.,  199,  201,  245,  254. 
Lizard,  213. 

Loanda,  4. 

Lousing,  note  181. 

Luangu,  5,  297  ; note  113. 

Lubolo,  5,  13,  14,  299. 

Lukala,  64 ; note  237. 

Lunda,  6. 

Maka,  21,  249,  297,  303,  306,  308. 

Ma-kioko.  See  Kioko. 

Ma-kishi,  57,  85,  etc.,  97,  III,  117,  278>  283; 
note  199. 


Malange,  13,  272,  291. 

Ma-lunda,  21. 

Maria,  the  Governor’s,  77,  etc. 

Marriage,  9,  119,  etc.,  133,  etc.,  235. 

Mats,  12. 

Matta,  J.  C.  da,  25. 

Ma-xinji,  or  Ma-shinji,  6,  282. 

Mbaka,  5,  14,  272,  281,  297,  298,  299;  notes 
250,  256. 

Mbamba,  13,  272,  277,  281. 

Mbanza,  notes  241,  384,  51 1. 

Mbondo,  5,  13. 

Medicine-man.  See  Kimbanda. 
Metamorphoses,  73,  etc.,  145,  245,  289,  307. 
Mirror  (speaking),  29,  254. 

Mi-soso,  20,  2iy  284,  303. 

Mole,  203;  note  550. 

Monkey,  169,  177,  183,  etc. 

Mossimedes,  4,  5, 6. 

Muhongo,  225,  etc. 

Mukenge,  71,  300.  See  Fox,  and  note  55a 
Music,  2i. 

Musoki,  282. 

Mutelembe,  127. 

Mythology,  10,  II. 

Namesake.  See  Sandu. 

Ndembu,  5,8. 

Ndongo.  See  Ngola. 

Negro,  17,  243. 

Ngola,  5,  13,  14,  298,  299;  note  160. 
Ngolambole,  8 ; note  255. 

Ngunga,  127. 

Ngundu  a Ndala,  233. 

Ngunza  Kilundu  kia  Ngunza,  249;  note  62a 
Nianga  dia  Ngenga,  157,  219. 

Nigritic,  17. 

Nzenza,  note  427. 

Nzuana,  ngana,  53;  note  159. 

Nzua,  53,  etc.,  64,  121,  etc.;  note  159. 

Old  woman,  32,  49,  57,  89,  93,  113,  183. 
Ovi-mbundu,  6. 

Partridge,  22,  215. 

Philantomba,  199. 

Polygamy,  8,  9,  217,  302  ; note  176. 

Pottery,  12. 

Proverbs,  21,  119,  233;  notes  180,  348,  457, 
461,  472- 
Putu,  255. 

Pygmies.  See  Ba-tua. 

Rabbit.  See  Hare. 

Rats,  121 ; note  351. 

Religion,  10. 

Riddles,  22. 

River  (personified),  64,  229. 


Index. 


315 


Samba,  97,-  235. 

Sandu,  260. 

Sant’  Anna  e Palma,  308. 

Schon,  J.  F.,  16,  19,  302. 

Skull,  1 1 5,  243. 

Sierra  Leone,  298,  299. 

Slavery,  9,  229 ; note  574. 

Smithing,  12. 

Soba,  7,  8,  301. 

Songs,  5,  13,  14,  284,  288;  note  447. 
Spider,  133,  141. 

Spirits,  10,  260 ; notes  97,  245,  474,  628. 
Squirrel,  21 1,  300. 

Sudika-Mbambi,  85,  etc.,  278. 

Sun  and  Moon,  13a 

Tambi,  9. 

Tan  dal  a,  8. 


Tar-baby,  185,  295. 

Tell-me-not,  125. 

Terrapin.  See  Turtle. 

Trades,  11-13. 

True  stories.  See  Maka. 

Turtle,  291,  153,  215,  302. 

Turtle-dove,  22, 153. 

Uouas,  the  four,  117,  etc. 

Vandunem,  F.  P.  dos  Santos,  297,  306,  307 
Vidiji  Milanda,  43,  etc. 

Weaving,  12. 

White  man,  243,  259 ; note  78. 

Widow’s  children,  hi,  etc. 

Wolf,  71,  73,  201. 

Wood-carving,  12. 


. 


